The Standard Oratorios Part 5

in the Catholic liturgy.

"2. Quartet and Chorus. 'By faith salvation comes, and by peace consolation.'

"3. Chorus. His power manifested by miracles.

"4. Quartet. 'O come to me, all ye that are sad and that weep.'

"5. Semi-Chorus. The Beat.i.tudes.

"6. Repet.i.tion of the theme of No. 1, with the whole choir, the orchestra, and the great organ.

"7. Final Coda. Glorification of the Most Holy Trinity throughout all ages."

This part of the oratorio, after a short instrumental prelude, opens with a brief chorus ("Lovely appear over the Mountains"), followed by a soprano solo, the only distinct number of that kind in the work, set to the words, "Over the barren Wastes shall Flowers have possession," at its close the chorus resuming in unison, "Lovely appear over the Mountains."

The next number is "The Apostles in Prayer," an instrumental sketch, followed by the Narrators relating the descent of the Holy Spirit.

Without break, the Apostles' Hymn begins, tenors and ba.s.ses in unison ("The Word is Flesh become") leading into the quartet of solo voices ("By Faith Salvation comes, and by Peace, Consolation"). The chorus responds antiphonally, and again the solo voices are heard in a lovely quartet ("He has said to all the Unhappy"), followed by a small choir of thirty voices ("Blessed are the poor in Spirit"), at the end of which all the voices are ma.s.sed on the Apostles' Hymn, which closes in fugal form on the words, "He like the Holy Ghost is one with the Father, an everlasting Trinity," the whole ending in ma.s.sive chords.

Mors et Vita.

The oratorio "Mors et Vita" ("Death and Life") is the continuation of "The Redemption," and, like that work also, is a trilogy. It was first performed at the Birmingham Festival, Aug. 26, 1885, under the direction of Herr Hans Richter, the princ.i.p.al parts being sung by Mesdames Albani and Patey and Messrs. Santley and Lloyd. Its companion oratorio, "The Redemption," was dedicated to Queen Victoria, and itself to His Holiness Pope Leo XIII. In his preface to the work, Gounod says:--

"It will perhaps be asked why, in the t.i.tle, I have placed death before life, although in the order of temporal things life precedes death.

Death is only the end of that existence which dies each day; it is only the end of a continual 'dying.' But it is the first moment, and, as it were, the birth of that which dies no more. I cannot here enter into a detailed a.n.a.lysis of the different musical forms which express the meaning and idea of this work. I do not wish to expose myself to the reproach either of pretension or subtlety. I shall therefore confine myself to pointing out the essential features of the ideas I have wished to express,--that is to say, the tears which death causes us to shed here below; the hope of a better life; the solemn dread of unerring justice; the tender and filial trust in eternal love."

The composer further calls attention in his preface to the use of representative themes, an ill.u.s.tration of which was also noted in "The Redemption." The first one, consisting of four notes, presenting a sequence of three major seconds, is intended to express "the terror inspired by the sense of the inflexibility of justice and, in consequence, by that of the anguish of punishment. Its sternness gives expression both to the sentences of divine justice and the sufferings of the condemned, and is found in combination throughout the whole work, with melodic forms which express sentiments altogether different, as in the 'Sanctus' and the 'Pie Jesu' in the 'Requiem,' which forms the first part." It is first heard in the opening chorus, and for the last time in the quartet of the third part. The second melodic form, expressive of sorrow and tears, by the change of a single note and the use of the major key is made to express consolation and joy. "The third," says Gounod, "by means of threefold superposition, results in the interval of an augmented fifth, and announces the awakening of the dead at the terrifying call of the angelic trumpets, of which Saint Paul speaks in one of his epistles to the Corinthians."

The oratorio is divided into a prologue and three parts, the Latin text being used throughout. The first part is ent.i.tled "Mors," and opens with the prologue, which is brief, followed by the "Requiem," interspersed with texts of a reflective character commenting upon the sentiment. The second part is ent.i.tled "Judicium" ("Judgment"), and includes (1) The Sleep of the Dead; (2) The Trumpets at the Last Judgment; (3) The Resurrection of the Dead; (4) The Judge; (5) The Judgment of the Elect; (6) The Judgment of the Rejected. The third part is ent.i.tled "Vita," and includes the vision of Saint John, the text being taken from the Apocalypse; the work closing with an "Hosanna in Excelsis," exulting in the glorious vision of the heavenly Jerusalem.

The prologue, which is sustained by the chorus and baritone solo, declares the terrors of death and the judgment. The chorus intones the words, "It is a Fearful Thing to fall into the Hands of the Living G.o.d,"

and in this phrase is heard the chief motive, heavily accented by the percussion instruments,--the motive which typifies death both of the body and of the unredeemed soul. Immediately after follows the baritone voice, that of Jesus, in the familiar words, "I am the Resurrection and the Life." The chorus repeats the declaration, and the Requiem Ma.s.s then begins, divided into various sections, of which the "Dies Irae" is the most important; this in turn subdivided in the conventional form. After an adagio prelude and the intonation of the "Requiem aeternam," an interpolated text occurs ("From the Morning Watch till the Evening"), set as a double chorus without accompaniment, in the genuine Church style of the old masters. It leads directly to the "Dies Irae," in which the death motive already referred to frequently occurs. It is laid out in duets, quartets, and arias, with and without chorus, very much in the same tempo and of the same character of melody. The verse, "Ah! what shall we then be pleading?" for quartet and chorus, is remarkable for its attractive melody. It is followed by a soprano solo and chorus ("Happy are we, with such a Saviour") of a reflective character, which gives out still another very tuneful melody. The hymn is then resumed with the verse, "Faint and worn, thou yet hast sought us," for duet and chorus, which is of the same general character. The next verse, "Lord, for Anguish hear us moaning,"

for quartet and chorus, is very effective and elaborate in its construction, particularly as compared with that immediately following ("With the Faithful deign to place us"), a tenor solo of a quaint and pastoral character. The next number for chorus ("While the wicked are confounded") affords still another striking contrast, being in the grandiose style and very dramatic, closing with phrases for the solo voices expressive of submission and contrition. Up to this point the "Dies Irae" has been monotonous in its sameness of general style; but the next verse ("Day of Weeping, Day of Mourning") is a beautiful and thoroughly original number of very striking effect. It leads directly to the offertory ("O Lord Jesus Christ, King of Glory"), which is composed of a chorus for eight parts, a soprano solo ("But, Lord, do thou bring them evermore"), a chorus ("Which once to Abraham"), and a second chorus ("Sacrifice of Prayer and Praise"). The soprano solo is a delightful melody, sung to a delicate accompaniment of the strings, with occasional chords on the harp, and based upon the beautiful second typical motive, which the composer styles "The Motive of Happiness." The chorus, "Which once to Abraham," is set in fugue form, which is the conventional style among composers with this number; but, as in "The Redemption," whenever Gounod employs the fugue form, he drops it as soon as the four voices have fairly launched themselves.

The next number is the "Sanctus,"--a beautiful tenor aria with chorus, full of that sweetness which is so characteristic of Gounod. It is followed by the quartet, "Mighty Saviour, Jesus blest," which is deeply religious in character; the lovely soprano solo and chorus, "Agnus Dei;"

and the chorus, "Lord, forever let Light Eternal." The first part is rounded off with an epilogue, an interlude for full orchestra and organ, based upon the first and second typical melodies, forming a consistent and stately finale to this part of the work.

The second part is peculiar for the prominence which the composer a.s.signs to the orchestra. It opens with a well-sustained, gentle adagio movement, ent.i.tled "The Sleep of the Dead," which at times is somewhat harshly interrupted by the third typical melody, announcing the awakening of the dead at the terrifying call of the angelic trumpets. This is specially noticeable in that part of the prelude called "The Trumpet of the Last Judgment," in which the trombones, trumpets, and tubas are employed with extraordinary effect. Still a third phrase of the prelude occurs,--"The Resurrection of the Dead,"--which is smooth and flowing in its style, and peculiarly rich in harmony. A brief recitative by baritone ("But when the Son of Man") intervenes, immediately followed by another instrumental number, ent.i.tled "Judex" ("The Judge"),--one of the most effective pieces of orchestration in the oratorio, based upon the motive which indicates the tempering of justice with mercy, given out by the strings in unison.

It preludes a short chorus ("Sitting upon the Throne"), the previous melody still continuing in the orchestra. The "Judgment of the Elect"

follows, p.r.o.nounced by the baritone voice in recitative, and leading directly to the soprano solo, "The Righteous shall enter into Glory eternal,"--the most exquisite solo number in the work,--followed by an effective chorale ("In Remembrance everlasting"). Then follows "The Judgment of the Rejected," consisting of baritone solos and chorus, closing the second part.

The third part celebrates the delights of the celestial city as pictured in the apocalyptic vision of Saint John, and is in marked contrast to the gloom and sombreness of the Requiem music, as well as the terrors of the Judgment. It is bright, jubilant, and exultant throughout. The t.i.tle of the prelude is "New Heaven, New Earth." The baritone intones the recitative ("And I saw the New Heaven"), which is followed by another delightful sketch for the orchestra ("Celestial Jerusalem"),--a most vivid and graphic picture of the subject it describes. The remaining prominent numbers are the "Sanctus" chorus, the celestial chorus ("I am Alpha and Omega"), and the final chorus ("Hosanna in Excelsis"), which closes this remarkable work.

The weakest part of the oratorio is the "Requiem," which suffers from the monotony of its divisions, especially when compared with the treatment of requiems by the great composers who have made them a special study. As compared with the "Redemption," however, it is more interesting, because it is more melodious and less c.u.mbered with recitative. It is also peculiarly noticeable for the free manner in which the composer uses the orchestra, and the skill with which the typical melodies are employed, as compared with which the solitary "Redemption" motive seems weak and thin.

Both works are full of genuine religious sentiment, and taken together cover almost the entire scope of human aspiration so far as it relates to the other world. No composer has conceived a broader scheme for oratorio.

Though Gounod does not always reach the sublime and majestic heights of the old masters in sacred music, yet the feeling manifested in these works is never anything but religious; the hearer is always surrounded by an atmosphere of devotion.

HANDEL.

George Frederick Handel was born at Halle, in Lower Saxony, Feb. 23, 1685, and, like many another composer, revealed his musical promise at a very early age, only to encounter parental opposition. His father intended him to be a lawyer; but Nature had her way, and in spite of domestic antagonism triumphed. The Duke of Saxe-Weissenfels recognized his ability and overcame the father's determination. Handel began his studies with Zachau, organist of the Halle cathedral. After the death of his father, in 1697, he went to Hamburg, and for a time played in the orchestra of the German opera. It was during his residence in that city that he wrote his first opera, "Almira" (1705). In the following year he went to Italy, where he remained several months under the patronage of the Grand Duke of Florence. During the next two years he visited Venice, Rome, and Naples, and wrote several operas and minor oratorios. In 1709 he returned to Germany, and the Elector of Hanover, subsequently George I. of England, offered him the position of Capellmeister, which he accepted upon the condition that he might visit England, having received many invitations from that country. The next year he arrived in London and brought out his opera of "Rinaldo," which proved a great success. At the end of six months he was obliged to return to his position in Hanover; but his English success made him impatient of the dulness of the court. In 1712 he was in London again, little dreaming that the Elector would soon follow him as king. Incensed with him for leaving Hanover, the King at first refused to receive him; but some music which Handel composed for an aquatic fete in his honor brought about the royal reconciliation. In 1718 he accepted the position of chapel-master to the Duke of Chandos, for whom he wrote the famous Chandos Te Deum and Anthems, the serenata "Acis and Galatea," and "Esther," his first English oratorio. In 1720 he was engaged as director of Italian opera by the society of n.o.blemen known as the Royal Academy of Music, and from that time until 1740 his career was entirely of an operatic character. Opera after opera came from his pen. Some were successful, others failed. At first composer, then director, he finally became _impresario_, only to find himself confronted with bitter rivalry, especially at the hands of Buononcini and Porpora. Cabals were inst.i.tuted against him. Unable to contend with them alone, he formed a partners.h.i.+p with Heidegger, proprietor of the King's Theatre, in 1729. It was broken in 1734, and he took the management of Covent Garden. The Italian conspiracies against him broke out afresh. He failed in his undertaking, and became a bankrupt. In eight years he had lost $51,000 in Italian opera. Slanders of all sorts were circulated against him, and his works were no longer well received. In the midst of his adversity sickness overtook him, ending with a partial stroke of paralysis. When sufficiently recovered, he went to the Continent, where he remained for a few months. On his return to London he brought out some new works, but they were not favorably received. A few friends who had remained faithful to him persuaded him to give a benefit concert, which was a great success. It inspired him with fresh courage; but he did not again return to the operatic world. Thenceforward he devoted himself to oratorio, in which he made his name famous for all time. He himself said: "Sacred music is best suited to a man descending in the vale of years." "Saul" and the colossal "Israel in Egypt," written in 1740, head the list of his wonderful oratorios. In 1741 he was invited to visit Ireland. He went there in November, and many of his works were produced during the winter and received with great enthusiasm. In April, 1742, his immortal "Messiah"

was brought out at Dublin. It was followed by "Samson," "Joseph,"

"Semele," "Belshazzar," and "Hercules," which were also successful; but even in the midst of his oratorio work his rivals did not cease their conspiracies against him, and in 1744 he was once more a bankrupt. For over a year his pen was idle. In 1746 the "Occasional Oratorio" and "Judas Maccabaeus" appeared, and these were speedily followed by "Joshua,"

"Solomon," "Susanna," "Theodora," and "Jephtha." It was during the composition of the last-named work that he was attacked with the illness which finally proved fatal. He died April 14, 1759, and was buried in Westminster Abbey. During the last few days of his life he was heard to express the wish that he "might breathe his last on Good Friday, in hopes of meeting his good G.o.d, his sweet Lord and Saviour, on the day of his resurrection." The wish was granted him; for it was on Good Friday that he pa.s.sed away, leaving behind him a name and fame that will be cherished so long as music retains its power over the human heart.

Israel in Egypt.

"Israel in Egypt," the fifth of the nineteen oratorios which Handel composed in England, was written in 1738. The Exodus, which is now the second part, was written between the 1st and the 11th of October, and was superscribed, "Moses' Song, Exodus, Chap. xv., begun Oct. 1, 1738;" and at the close was written, "Fine, Oct. 11, 1738." It is evident from this that the work was at first written as a cantata, but that Handel on reflection decided that the plagues of Egypt would not only be a good subject, but would also prove a logical historical introduction to the second part. Four days later he began the first part, and finished it on the 1st of November,--the composition of the whole of this colossal work thus occupying but twenty-seven days. It was first performed as "Israel in Egypt," April 4, 1739, at the King's Theatre, of which Handel was then manager. It was given the second time April 11, "with alterations and additions," the alterations having been made in order to admit of the introduction of songs. The third performance took place April 17, upon which occasion the "Funeral Anthem," which he had written for Queen Caroline, was used as a first part and ent.i.tled, "Lamentations of the Israelites for the Death of Joseph." During the lifetime of Handel the oratorio was only performed nine times, for in spite of its excellence, it was a failure. For many years after his death it was produced in mutilated form; but in 1849 the Sacred Harmonic Society of London gave it as it was originally written and as we know it now, without the Funeral Anthem or any of the songs which had been introduced.

The text of the oratorio is supposed to have been written by Handel himself, though the words are taken literally from the Bible. Schoelcher says:

"The ma.n.u.script does not contain any of the names of the personages.

Nevertheless, the handbook, which includes the extracts from Solomon for the first parts, has in this part the names of personages (High Priest, Joseph, Israelite woman, Israelite man), as if the composer wished to throw it into a dramatic form. The words in their Biblical simplicity form a poem eminently dramatic."

The first part opens with the wail of the Israelites over the burdens imposed upon them by their Egyptian taskmasters, and then in rapid succession follow the plagues,--the water of the Nile turned to blood, the reptiles swarming even into the king's chambers, the pestilence scourging man and beast, the insect-cloud heralding the locusts, the pelting hail and the fire running along the ground, the thick darkness, and the smiting of the first-born. Then come the pa.s.sage of the Red Sea and the escape from bondage, closing the first part. The second part opens with the triumphant song of Moses and the Children of Israel rejoicing over the destruction of Pharaoh's host, and closes with the exultant strain of Miriam the prophetess, "Sing ye to the Lord, for He hath triumphed gloriously; the Horse and his Rider hath He thrown into the Sea."

"Israel in Egypt" is essentially a choral oratorio. It comprises no less than twenty-eight ma.s.sive double choruses, linked together by a few bars of recitative, with five arias and three duets interspersed among them.

Unlike Handel's other oratorios, there is no overture or even prelude to the work. Six bars of recitative for tenor ("Now there arose a new King over Egypt which knew not Joseph") suffice to introduce it, and lead directly to the first double chorus ("And the Children of Israel sighed"), the theme of which is first given out by the altos of one choir with impressive pathos. The chorus works up to a climax of great force on the phrase, "And their Cry came up unto G.o.d," the two choruses developing with consummate power the two princ.i.p.al subjects,--first, the cry for relief, and second, the burden of oppression; and closing with the phrase above mentioned, upon which they unite in simple but majestic harmony.

Then follow eight more bars of recitative for tenor, and the long series of descriptive choruses begins, in which Handel employs the imitative power of music in the boldest manner. The first is the plague of the water turned to blood, "They loathed to drink of the River,"--a single chorus in fugue form, based upon a theme which is closely suggestive of the sickening sensations of the Egyptians, and increases in loathsomeness to the close, as the theme is variously treated. The next number is an aria for mezzo soprano voice ("Their Land brought forth Frogs"), the air itself serious and dignified, but the accompaniment imitative throughout of the hopping of these lively animals. It is followed by the plague of insects, whose afflictions are described by the double chorus. The tenors and ba.s.ses in powerful unison declare, "He spake the Word," and the reply comes at once from the sopranos and altos, "And there came all Manner of Flies," set to a shrill, buzzing, whirring accompaniment, which increases in volume and energy as the locusts appear, but bound together solidly with the phrase of the tenors and ba.s.ses frequently repeated, and presenting a sonorous background to this fancy of the composer in insect imitation. From this remarkable chorus we pa.s.s to another still more remarkable, the familiar Hailstone Chorus ("He gave them Hailstones for Rain"), which, like the former, is closely imitative. Before the two choirs begin, the orchestra prepares the way for the on-coming storm.

Drop by drop, spattering, das.h.i.+ng, and at last cras.h.i.+ng, comes the storm, the gathering gloom rent with the lightning, the "fire that ran along upon the ground," and the music fairly quivering and crackling with the wrath of the elements. But the storm pa.s.ses, the gloom deepens, and we are lost in that vague, uncertain combination of tones where voices and instruments seem to be groping about, comprised in the marvellously expressive chorus, "He sent a Thick Darkness over all the Land." From the oppression of this choral gloom we emerge, only to encounter a chorus of savage, unrelenting retribution ("He smote all the First-born of Egypt").

Chorley admirably describes the motive of this great fugue:--

"It is fiercely Jewish. There is a touch of Judith, of Jael, of Deborah in it,--no quarter, no delay, no mercy for the enemies of the Most High; 'He smote.' And when for variety's sake the scimitar-phrase is transferred from orchestra to voices, it is admirable to see how the same character of the falchion--of hip-and-thigh warfare, of victory predominant--is sustained in the music till the last bar. If we have from Handel a scorn-chorus in the 'Messiah,' and here a disgust-chorus, referred to a little while since,[3] this is the execution, or revenge chorus,--the chorus of the unflinching, inflexible, commissioned Angels of the Sword."

After their savage mission is accomplished, we come to a chorus in pastoral style ("But as for His People, He led them forth like Sheep"), slow, tender, serene, and lovely in its movement, and grateful to the ear both in its quiet opening and animated, happy close, after the terrors which have preceded it. The following chorus ("Egypt was glad"), usually omitted in performance, is a fugue, both strange and intricate, which it is claimed Handel appropriated from an Italian canzonet by Kerl. The next two numbers are really one. The two choruses intone the words, "He rebuked the Red Sea," in a majestic manner, accompanied by a few ma.s.sive chords, and then pa.s.s to the glorious march of the Israelites, "He led them through the Deep,"--a very elaborate and complicated number, but strong, forcible, and harmonious throughout, and held together by the stately opening theme with which the ba.s.ses ascend. It is succeeded by another graphic chorus ("But the Waters overwhelmed their Enemies"), in which the roll and dash of the billows closing over Pharaoh's hosts are closely imitated by the instruments, and through which in the close is heard the victorious shout of the Israelites, "There was not one of them left." Two more short choruses,--the first, "And Israel saw that Great Work," which by many critics is not believed to be a pure Handel number, and its continuation, "And believed the Lord," written in church style, close this extraordinary chain of choral pictures.

The second part, "The Song of Moses,"--which, it will be remembered, was written first,--opens with a brief but forcible orchestral prelude, leading directly to the declaration by the chorus, "Moses and the Children of Israel sang this Song," which, taken together with the instrumental prelude, serves as a stately introduction to the stupendous fugued chorus which follows ("I will sing unto the Lord, for He hath triumphed gloriously; the Horse and his Rider hath He thrown into the Sea"). It is followed by a duet for two sopranos ("The Lord is my Strength and my Song") in the minor key,--an intricate but melodious number, usually omitted. Once more the chorus resumes with a brief announcement, "He is my G.o.d," followed by a fugued movement in the old church style ("And I will exalt Him"). Next follows the great duet for two ba.s.ses, "The Lord is a Man of War,"--a piece of superb declamatory effect, full of vigor and stately a.s.sertion. The triumphant announcement in its closing measures, "His chosen Captains also are drowned in the Red Sea," is answered by a brief chorus, "The Depths have covered them,"

which is followed by four choruses of triumph,--"Thy Right Hand, O Lord,"

an elaborate and brilliant number; "And in the Greatness of Thine Excellency," a brief but powerful bit; "Thou sendest forth Thy Wrath;"

and the single chorus, "And with the Blast of Thy Nostrils," in the last two of which Handel again returns to the imitative style with wonderful effect, especially in the declaration of the ba.s.ses, "The Floods stood upright as an Heap, and the Depths were congealed." The only tenor aria in the oratorio follows these choruses, a bravura song, "The Enemy said, I will pursue," and this is followed by the only soprano aria, "Thou didst blow with the Wind." Two short double choruses ("Who is like unto Thee, O Lord," and "The Earth swallowed them") lead to the duet for contralto and tenor, "Thou in Thy Mercy," which is in the minor, and very pathetic in character. It is followed by the ma.s.sive and extremely difficult chorus, "The People shall hear and be afraid." Once more, after this majestic display, comes the solo voice, this time the contralto, in a simple, lovely song, "Thou shalt bring them in." A short double chorus ("The Lord shall reign for ever and ever"), a few bars of recitative referring to the escape of Israel, the choral outburst once more repeated, and then the solo voice declaring, "Miriam the prophetess took a timbrel in her hand, and all the women went out after her with timbrels and with dances; and Miriam answered them," lead to the final song of triumph,--that grand, jubilant, overpowering expression of victory which, beginning with the exultant strain of Miriam, "Sing ye to the Lord, for He hath triumphed gloriously," is amplified by voice upon voice in the great eight-part choir, and by instrument upon instrument, until it becomes a tempest of harmony, interwoven with the triumph of Miriam's cry and the exultation of the great host over the enemy's discomfiture, and closing with the combined power of voices and instruments in harmonious accord as they once more repeat Miriam's words, "The Horse and his Rider hath He thrown into the Sea."

[3] The second chorus, "The Plague of the Water turned to Blood," and the loathing of the Egyptians.

Saul.

The oratorio of "Saul" was written by Handel in 1738. He began it, says Schoelcher, on the 3d of July, and finished it on the 27th of September; thus occupying eighty-six days. This, however, is evidently an error, as Rockstro says: "The score, written in a thick quarto volume, on paper quite different from that used for the operas, is dated at the beginning of the first chorus, July 23, 1738." The next date is August 28, at the end of the second part, and the last, at the end of the work, September 27,--which would give two months and four days as the time in which it was written. But even this period, short as it is, seems brief when compared with that devoted to the composition of "Israel in Egypt," which Handel began four days after "Saul" was completed, and finished in twenty-seven days.