Work of Handel and Bach
History of "Passion" music—Heinrich Schütz and his "Seven Last Words"—His "Passions"—The text of Brockes—Distinguishing features of the forms of Handel and Bach—The former as a development of Italian oratorio—The latter as essentially German—Protestantism and the chorale—Bach's intimacy and Handel's popularity.
THE history of passion music previous to that of Bach is voluminous. Early in the middle ages the history of the passion according to the four evangelists was sung on the four days of Holy Week. This was done in the Roman Catholic churches. A priest intoned the words of the narrative, a second priest the words of Christ, and a third those of the other personages in the story. The words of the populace, the crowd, were sung by the choir in the polyphony of the time. The Protestant authorities saw the value of this form of service as a means of impressing the story upon the popular mind and continued its use, but with German instead of Latin text. As early as 1530 there were passions according to St. Matthew and St. John, with German text and music by Johann Walther. The first published edition is a passion according to St. Matthew, with music by Clemens Stephani, printed at Nuremberg in 1570. Various versions written by Melchior Vulpius, in 1613, Thomas Mancinus, 1620, and Christopher Schulz, 1653, are known.
An important contribution to the development of passion music was that of Heinrich Schütz (born at Köstritz, Saxony, Oct. 8, 1585, died at Dresden, Nov. 6, 1672). Schütz was a pupil of Giovanni Gabrieli, of the Venetian school of organists, and was made chapel master at Dresden by the Elector George I. In his "Seven Last Words of Christ" (produced in 1645) we find a fusing of all the elements which appear in the earlier passion music, and also a definite foundation for the form employed by Bach. The work begins with a four-part chorus set to the words of the old hymn:—
"Since Christ our Lord was crucified
And bore the spear-wound in his side."
An instrumental "symphony" follows and leads up to a recitative by the Evangelist (alto voice) who tells the story: "And it was close upon the third hour when they crucified the Lord, and Jesus spake." The words of Christ are then sung by a baritone: "Father, forgive them, for they know not what they do." The narrative is not confined to one voice, tenor and soprano also taking part in it. The words "And at about the ninth hour he cried aloud and said" are set for a quartet. So also are the words "And after he had thus spoken," etc. An instrumental symphony follows the close of the story, "And he gave up his spirit," and the work ends with a chorus expressing the thoughts of the Christian Church. Significant features of this work are its use of recitative instead of plain chant, which was used in the narrative and recitative parts of the earlier Passions, its preservation of choruses of the old polyphonic motet style, its employment of a carefully made instrumental accompaniment, and its introduction of the two picturesque orchestral interludes. Schütz's recitative, it should be noted, was not so much like the modern oratorio recitative as like the arioso style,—that in which the recitation has a melodious character.
In the years 1665 and 1666 Schütz produced four settings of the Passion. In these the composer, in an effort to combat the growing influence of Italian opera music in Germany, abandoned the instrumental accompaniment and wrote his choruses in the pure a capella church style. But his individual characters, the evangelist, Christ, and others, used dramatic recitative. The Passion music of Giovanni Sebastiani, written in 1672, approaches the form of Bach's very closely. The Evangelist, who tells the story in a recitative of melodious character, is a tenor, and his recitation is accompanied by 2 violins, viola, and bass. The sacred aria makes its appearance in this setting, and so also does the four-part Protestant chorale. This introduction of the chorale grew out of the custom, which had formerly prevailed, of asking the congregation at convenient points in the Passion to sing a hymn.
There were other versions of the Passion, but that which most concerns us at present was an arrangement of the text in 1712 by Barthold Heinrich Brockes, a member of the Town Council of Hamburg. This was set to music by several composers, among them Handel, and it was known to Sebastian Bach. This text appears to the taste of the present to be overloaded with ornate figures of speech. The reader may now be able to perceive the differences between the form and style of the oratorio proper as cultivated by Handel and of the Passion oratorio, as a special variety, cultivated by Bach. In the St. Matthew Passion, the master-work of Bach, the narrative part of the text, according to the writings of Matthew, is sung by a tenor in a form of recitative. The speeches of Jesus, St. Peter, the High Priest, and Pontius Pilate are always delivered by a bass. The Jews are represented by a chorus. A second group, representing the ideal Christian congregation, introduces moral observations, while a third group sings chorales, representing the spirit of Protestantism.
In Handel's "Messiah" the text, taken from various parts of the Bible, gives an outline of the story of the coming of the Saviour, of his suffering and death. There are solos by tenor, soprano, alto, and bass voices, which are used entirely for musical effect. There is no attempt to identify any voice with any personage. "He was despised and rejected" is sung by the alto; "I know that my Redeemer liveth," by the soprano; "But who may abide the day of His coming?" by the bass. The entire treatment of the text is regulated by musical considerations. It is not possible to discover that the chorus represents the populace or the church. For instance, the bass sings the air "The people that walked in darkness have seen a great light" with text from Isaiah; and this is followed by the chorus "For unto us a son is born" from the same book. Then comes the pastoral symphony, a bit of purely descriptive instrumental music, which serves as a prelude to the scene of the shepherds, which is narrated by a soprano voice. This wholly undramatic style is not unlike the purely musical manner of setting the mass and the other parts of the church liturgy, and has been closely followed in its form by modern composers in many works in which the element of personality is not a factor. It was followed by Handel himself in some of his other works, by Haydn in "The Seasons," and by Mendelssohn in his "St. Paul" to a considerable extent.
But Handel himself thoroughly understood the value of the old-fashioned form of Carissimi, in which the personages were treated dramatically and uttered direct speeches. The familiar number, "Total Blindness," from his "Samson," is an example of this. But the difference between the oratorios of Handel and Bach is not merely one of form. It is still more noticeable in the style and the spirit. The Handelian oratorio, although it may not at first sight appear to be so, is a direct descendant of the Italian. Handel was completely saturated with the spirit of Italian music, and he developed his musical style from it. It was plainly his purpose in building the great choruses of his oratorios to follow the ecclesiastical polyphonic style of Italy. But this in itself had undergone certain technical changes. In the first place, the disappearance of the old church scales and the introduction of the modern major and minor keys had placed polyphony on a new basis and compelled a more free and unrestricted treatment of the voice parts in order that the new laws of harmony might not be broken. Again the old church choruses were designed for performance without accompaniment, while the oratorio choruses had to follow the later custom and make use of the orchestra. Hence Handel's polyphony had to be cast in broader and more powerful masses, while his orchestral accompaniment had a certain amount of independence, and at times even considerable descriptive power. His entire musical scheme, however, was devised to reproduce in broad tints the emotional spirit of the text.
Handel's choruses are full of musical characterization, and it is this spirit, even more than the style, which distinguishes them from those of his Italian forerunners, and which has made them stand the test of time and manifold changes of musical taste. "The Messiah" is the most popular oratorio in the United States, because its broad mass effects are instantly influential, even among those who neither perceive their musical character nor comprehend their artistic purpose. Strongly marked rhythms, fluent melody, and powerful climaxes are among the easily discernible elements of the greatness of Handel's choruses, but the deeper secret of their power is their admirable adaptation of old means to the promptings of a new spirit. Handel never forgot his public, however, and it is largely because he kept always before him the necessity of achieving his artistic purposes with attractive means that his "Messiah" continues to be popular. The fundamental elements of popularity in music do not change radically, after all, and hence Handel's music holds its own in the absence from the domain of oratorio of anything of a more influential nature.
Two great characteristics mark the difference between Bach's work in the development of oratorio and Handel's. In the first place Bach was essentially German in thought and practice, and in the second place he cared comparatively little about producing beautiful melody and attractive musical effects, but devoted his energies to the most accurate, detailed, and subtle expression. The Teutonism of Bach's music is to be seen not only in the intense earnestness and high intellectuality of it, but in its wide and significant employment of the German chorale and of a musical style developed therefrom. As Dr. Parry has noted, Bach's early life was given up to the study of organ playing, and hence the voice parts in his choruses follow the method of organ counterpoint. His choruses are, therefore, not so broad and massive as Handel's, but present a more scholarly and varied polyphony. "Where Handel aimed at beauty of melodic form, Bach strove for characteristic expression." Handel's counterpoint is the smooth, mellifluous, facile counterpoint of the Italians; Bach's, seeking always to fit the musical phrase to the immediate context, is severe, intricate, and evasive. Its demands on the hearer present themselves as a series of numberless details, demanding of him unusual closeness of attention and delicacy of perception. Handel's melodic form and mass effects are easily appreciable by the masses; Bach requires more attention than the masses ever give, but he repays study with a revelation of great riches. To sum up this part of the matter, Handel was Italian in his knowledge of how to please, while Bach was German in his conscientiousness and thoroughness.
The employment of the German chorale in Bach's Passion music was not only the result of his adherence to established custom, but the outcome of his life-long devotion to this characteristic embodiment of the spirit of Protestant Germany. Bach treated the chorale melodies in many of his works, such as his organ chorales and his motets, as the medieval composers treated the cantus firmus, the liturgical chant. He used it as the subject of a contrapuntal work, weaving around it a rich, yet austere polyphony, which voiced the plain methods of the Protestant Church as fully as the medieval counterpoint reflected in music the artistic method pictorially embodied in Gothic architecture. It was altogether natural and fitting that when he came to set the Passion he should have used the chorale as the most complete and satisfying exponent of the Protestant faith, for that was what it had come to be in Germany. To this day the Lutheran hymn "Ein feste Burg ist unser Gott" is the battle-hymn of the German Protestant.
Bach lacked the impulse of the Italian to write tune for tune's sake. Striving as he did "for characteristic expression," it was impossible for him to reach a simple song-style in the solo parts of his Passion. His recitative is too intricate, too detailed, and too thoughtful to produce the broad declamatory effects of Handel's. The same assertion may be made as to his airs. Bach's music always has a reflective quality which robs it of the conventional dramatic appearance and stands as an obstacle in the way of its immediate appreciation by a miscellaneous and unprepared audience. There is nothing popular about Bach's music. He never comes down from his elevation to meet the crowd. If you wish to understand Bach you must climb up to his height, and that is never easy to do.
Both the forms, that of Handel and that of Bach, have individuality and distinct limitations. Bach's style, capable as it is of intense feeling, is essentially intimate, personal, and undramatic. It is always the voice of Bach in direct address to you that you hear. Handel's method is productive of broad and imposing effects, and while it is frequently only theatrical, it is quite as often sincerely and convincingly dramatic. One of Handel's biographers says of his great choruses: "They are choral recitatives, uttered by the voice of a multitude instead of a man. And strangely enough, the path that led to this embodiment of the composer's aspirations was the dusty path of Italian opera, where great combinations were impossible, science all but wasted, and where a giant intellect found little to grasp." Yet it is precisely the development of Handel's oratorio style from his work as an Italian opera composer that establishes its direct connection with the progress of the original Italian school of oratorio founded in Rome. It was the outcome, the climax, and the end of this school. Bach's Passion oratorios were the product of a purely German and Protestant ancestry, and they, too, were the highest achievement of their school. The subsequent history of oratorio will show us how attempts were made to fuse the elements of the two schools.