27 februari 2012

Tarako Supagettei

Spaghetti flavored with Alaska pollock roe. たらこスパゲッティ。

Tarako resembles mentaiko; the difference is that in the case of mentaiko the roe has been chili-flavored, while tarako is only salted. So tarako has a softer flavor.


[Tarako Spaghetti]

It may seem extravagant to use fish eggs for spaghetti and from an Italian viewpoint it is certainly unorthodox. But foods like pizza and spaghetti, sandwiches, and of course now also sushi ("California rolls") have always been subject to fantasy arrangements when crossing cultural borders, and there is nothing wrong with that. Moreover, tarako spaghetti is in one word: delicious!

By the way, mentaiko spaghetti also exists.

Tarako is also used as a filling for a popular kind of onigiri (rice balls).

23 februari 2012

Nameko (Mushrooms)

Nameko fungus. なめこ。Pholiota nameko. Sometimes called "butterscotch."

An autumn fungus that is unique to Japan. The name is derived from "namerako", "slimy." Ranges in color from bright orange to golden. The nameko mushroom grows in tight clusters and is cultivated in large quantities. The cap is 1 to 3 cm broad, the stem 5-8 cm long.

Has a slippery, gelatinous feel and a rich, earthy (some say nutty) flavor. The sliminess may surprise eaters outside Japan, but nameko really are delicious! The taste is mildly nutty.


[Nameko-soba]

Nameko is used in miso soup, in hot-pot dishes (nabemono) and in aemono (cooked salads). They can also be added to the soup of soba or udon - popular is "nameko-soba," where the soba noodles are eaten cold but covered with a mixture of nameko and daikon-oroshi (plus some shredded spring onions or shiso).

Does not keep well, so usually sold canned or bottled; in Japan also fresh, in plastic pouches. Rinse before use.


21 februari 2012

Mizukami Tsutomu (novelist)

Mizukami Tsutomu (1919 - 2004; 水上勉) was a literary author of fiction who often straddled the border of pure literature and more popular genres. More than ten of his novels were made into films, a sure sign of his popularity in his own country (strangely enough, these films mostly remained outside the Western "Japan canon"). When I lived as researcher in Kyoto in the early 1980s, I often saw his books in bookshops and on shelves of friends. In the West, he is almost unknown - it was only in 2008 that, coincidentally, translations appeared in both English and German of his masterwork, The Temple of the Wild Geese, and in English also of his novel Bamboo Dolls of Echizen. This neglect is strange, for Mizukami's greatest work has a certain obsessiveness in common with Tanizaki and Kawabata, and gives atmospheric depictions of the world of priests and geisha in Kyoto, as well as the poor countryside of the Wakasa area. It has also strong folkloristic elements.

By the way, the author's name can also be read as Minakami - that was in fact the pseudonym he used as a writer, but as he himself was not strict about it and "Mizukami" is the  pronunciation now usually used in Japan, we will keep to Mizukami.

Mizukami was born as the son of a shrine carpenter in the Wakasa region of Fukui Prefecture, on the Japan Sea coast above Kyoto. In his early teens, he became a novice in a Kyoto temple (a subtemple of Shokokuji), taking his vows in 1930. But the young Mizukami had a difficult time in the Zen establishment, moving from temple to temple. In 1932 he entered the Tojiin and went to nearby Hanazono Middle School, but had quite a turbulent relationship with the head priest whom he considered as corrupt. He left in 1936, after graduation.

Mizukami then entered Ritsumeikan University in Kyoto to study Japanese literature, but dropped out due to financial problems. It took a long time to get on his feet - he had thirty-six different jobs in this period, from vagrant peddler to clerk in a geta shop and manager of a mahjong parlor (which of course gave him the  life experience useful for a writer). Study with the author Uno Koji (1891-1961), known for his naturalistic novels in a personal style, led to his first autobiographical novel (The Song of the Frying Pan, 1948), but Mizukami was unable to support himself by writing for at least another decade. His breakthrough came in 1959 when he published an extremely popular mystery, Mist and Shadow. It was detective fiction with a social theme, a genre initiated by Matsumoto Seicho (Ten to Sen). In 1961 Mizukami wrote The Fangs of the Sea in the same vein, a mystery novel about the Minamata Disease, caused by environmental pollution, that won him the Mystery Writers' Club Prize. His most enduring popular work in this genre was Straits of Hunger from 1963.

Mizukami used the financial security provided by these mystery novels to step back into pure literature. The Temple of the Geese (1962) was based on his own temple experiences and won him the prestigious Naoki Prize - it has been filmed by Kawashima Yuzo and is generally considered as his masterwork. The years of literary and social apprenticeship now paid off.

In The Yugiri Brothel at Gobancho (1962) Mizukami wrote about a young girl from a poor family who is sold to become a geisha (Gobancho was a geisha district in Nishijin, Kyoto). In the same novel, he treats the burning of the Golden Pavilion from a different point of view than Mishima Yukio had done. Local color is very strong in The Bamboo Dolls of Echizen  ("Echizen" is the traditional name for Fukui Prefecture where Minakami was born), which won very high praise from Tanizaki in 1963. Minakami also excelled in the genre of the literary biography. His biography of his literary mentor Uno Koji won the Kikuchi Kan Prize in 1971, and his study of the 15th c. eccentric Zen-master Ikkyu was awarded the Tanizaki Prize in 1975.

Mizukami started only in his early forties as a full-time writer, but his output was tremendous: he wrote between 5 and 10 books a year, in the 1960s even 15. Already in 1968 his Selected Works were published by Shinchosha in six volumes. In 1976-78 followed his Collected Works in 26 volumes (Chuo Koronsha), and again in 16 volumes in 1995-97. Besides fiction (both high-brow and middle-brow, and often a mix of both), he also wrote travel essays, autobiographical reminiscences and popular books about Buddhism. Kyoto and its temples were a favorite subject. His travel essays were collected in 1982-83 by Heibonsha in eight volumes. Mizukami wrote in a beautiful literary style, but in his dialogues he also used dialect elements.

Here are some of his major works:
  • The Temple of the Wild Geese (Gan no Tera, 1961). 
    Mizukami used thriller techniques in this semi-autobiographical novel, set in a Kyoto temple called "the Temple of the Wild Geese" because a famous painter has decorated the sliding doors with these birds. The story centers on Jinen, a thirteen-year old novice with a mysterious background. The orphaned son of a beggar, he has a grotesquely formed head and is generally unhappy and ashamed of his past. The priest of the temple, Jikai, has taken an ex-geisha from Gion, Satoko, into the temple.  In modern Japan, priests are allowed to marry, but playing around with geisha is of course a sign of lewdness in a priest. On top of that, Jikai is a notorious tippler. The lonely Jinen develops a crush on Satoko, and she does not completely discourage his youthful fancy. The unlikely love triangle leads to a brutal climax - Jikai disappears. Has he really departed on a walking tour of penance, as Jinen says? A story with great psychological depth and written in a beautiful style.

    The English translation was made by Dennis Washburn and published by Dalkey Archive Press in 2008 (also includes Bamboo Dolls of Echizen);  the German translation was made by Eduard Klopfenstein, also in 2008.

    The Temple of the Wild Geese was filmed in 1962 by Kawashima Yuzo (another Unknown Master) in vibrant black-and-white. Wakao Ayako plays the role of Satoko. Jinen is older than in the book, he is in Middle School and looks about eighteen - this makes the love triangle more probable.

  • The Yugiri Brothel at Gobancho (Gobancho Yugiriro, 1963)
    A young woman from a poor family in Fukui is sold to the Yugiri geisha house in Nishijin, Kyoto. A rich merchant wants to be her lover, but she is already in love with a local boy who has become a novice in the Temple of the Golden Pavilion. Out of frustration he in the end sets fire to the priceless structure...

    The Yugiri Brothel at Gobancho was filmed in 1963 by Tasaka Tomitaka (another Unknown Master).

  • Bamboo Dolls of Echizen (Echizen Takeningyo, 1963)
    A young bamboo craftsman, Kisuke, takes his father's prostitute Tamae as a wife and insists on treating her as a mother - the two never become lovers. The story has weird Freudian overtones. Cared for by Tamae, Kisuke becomes a renowned craftsman, a maker of the bamboo dolls the region is famous for. Part folk tale and part social realism, set in the isolated rural scenery of Fukui Prefecture. Lots of local color, often of a primitive and ghostly nature.

    Bamboo Dolls of Echizen was translated by Dennis Washburn and published by Dalkey Archive Press in 2008 in the same volume as The Temple of the Wild Geese.

    Bamboo Dolls of Echizen was filmed in 1963 by Yoshimura Kozaburo (yes, another Unknown Master!) as a stylish melodrama. 
Anthologies of Japanese literature in English contain two further short stories by Mizukami: The Showa Anthology (2) contains "Mulberry Child" in the translation by Anthony H. Chambers, and Autumn Wind contains "Bamboo Flowers" in the translation by Lane Dunlop.

Films other than those mentioned above based on novels by Mizukami Tsutomu include: Mist and Shadows (Kiri to Kage) was filmed in 1961 by Isshi Teruo; The Story of Echigo (Echigo tsutsuishi oya shirazu) was filmed in 1964 by Imai Tadashi, and stars Mikuni Rentaro; Straits of Hunger (Kiga kaikyo, also titled "A Fugitive from the Past" in English) was filmed in 1965 by Uchida Tomu - a study of the dark underbelly of postwar society; Shadow of the Waves (Namikage) was filmed in 1965 by Toyoda Shiro; Clouds at Sunset (Akenegumo) in 1967 by Shinoda Masahiro; the same director also filmed Ballad of Orin (Hanare goze Orin) in 1977 - protagonist in both films was Iwashita Shima; and Father and Child (Chichi to Ko) by Hosaka Nobuhiko in 1983; in the same year followed The Legend of the White Snake (Hakujasho), another and more erotic take on the love triangle between a lustful priest - second wife - and novice, here with Koyanagi Rumiko.

19 februari 2012

Bach Cantates (15): Quinquagesima (BWV 22, 23, 127 & 159)

Quinquagesima is the Sunday before Ash Wednesday. It was also called Estomihi, or Shrove Sunday. The name "Quinquagesima" comes from the Latin "quinquagesimus" (fiftieth), referring to the fifty days before Easter, using an inclusive count that includes both Sundays. The name "Estomihi" comes from the beginning of the introit for this Sunday, "Esto mihi in Deum protectorem" (Psalm 31:3). This is the last Sunday before Lent, and Lent (like Advent) falls under Tempus Clausum, a penitential period focused on self-reflection, prayer, penance, and repentance, when no music was allowed in the church and there were no extravagant celebrations such as large weddings.

The reading for this Sunday is Luke 18:31-34: Jesus took the twelve aside and said to them, "Behold, we are going to Jerusalem, and everything that was written by the prophets about the Son of Man will be fulfilled. But the disciples did not understand any of this. This passage foreshadows the themes of Lent and Holy Week.

There are four cantatas for this Sunday. "Jesus nahm zu sich die Zwölfe," BWV 22, and "Du wahrer Gott und David's Son," BWV 23, were written as test pieces for the audition for the St. Thomas Cantorate in Leipzig; they were performed on the same day, one before and one after the sermon, and - although they were written while Bach was still employed in Kothen - are considered part of the first cantata cycle (Bach performed them again in 1724). "Herr Jesu Christ, wahr' Mensch und Gott", BWV 127, written in 1725, is part of the chorale cantata cycle. "Sehet, wir gehn hinauf gen Jerusalem, BWV 159, belongs to the fourth cycle based on librettos by Picander; it focuses on the announcement of Jesus' suffering.

Readings:
1 Corinthians 13:1–13, Praise of love
Luke 18:31–43, Healing the blind near Jericho

Cantata Studies:
Bach Cantatas Website | Simon Crouch | Emmanuel Music | Julian Mincham | Wikipedia | Eduard van Hengel (in Dutch) | Bach Companion (Oxford U.P.) | Bach: The Learned Musician (Wolff) | Music in the Castle of Heaven (Gardiner)



[Nicolas Colombel - Christ Healing the Blind]



Cantatas:
  • Jesus nahm zu sich die Zwölfe, BWV 22, 7 February 1723

    (Arioso) e (Coro): "Jesus nahm zu sich die Zwölfe" for choir, tenor and bass soloists, and orchestral tutti.
    Aria: "Mein Jesu, ziehe mich nach dir" for altus, oboe, and continuo.
    Recitativo: "Mein Jesu, ziehe mich, so werd ich laufen" for bass, strings, and continuo.
    Aria: "Mein alles in allem, mein ewiges Gut" for tenor, strings, and continuo.
    Choral: "Ertöt uns durch dein Güte" for choir, oboe, strings, and continuo.


    "Jesus Gathered the Twelve and Said"
    Text & translation

    Scored for three vocal soloists (an alto, tenor and bass), a four-part choir (SATB), oboe, two violins, viola and basso continuo.

    One of two cantatas (with BWV 23) written as test pieces for an audition for the St. Thomas Cantorate in Leipzig. In other words, music that Bach wanted to impress with virtuosity, but since he didn't know the abilities of the local musicians, he plays it safe with only strings and oboe, leaving out the soprano solo. He also avoids da capo arias (arias in which the opening is repeated at the end) and secco recitatives (recitatives with only continuo accompaniment) - both of which were common in opera, but conservative members of the Leipzig Council believed that church music should not be mixed with theatrical frivolities. Bach's music pleased the council and he was eventually appointed.

    These two cantatas were intended for Estomihi Sunday. This is the Sunday before Ash Wednesday, and thus the last Sunday before Good Friday on which a cantata was performed, since tempus clausum was observed in Leipzig during the Passiontide.

    The text of the cantata closely follows the Gospel story of the healing of the blind man and the related proclamation of the suffering in Jerusalem, the reading assigned to Bach by the council. The unknown librettist concentrates on the proclamation of Jesus' suffering as he enters Jerusalem. 

    The opening of the first section is the bass arioso as the Vox Christi "Sehet, wir gehn hinauf gen Jerusalem, und es wird alles vollendet werden" - accompanied by a plaintive oboe figure, the voice moves up at "hinauf gehn". The halting fugal chorus describes the disciples' lack of understanding.

    The lilting alto aria with oboe accompaniment, "My Jesus, draw me after thee," is a personalization of the journey to Jerusalem, spoken in the voice of the congregation of Bach's day.

    The bass recitative refers to the rush to Golgotha, followed by a tenor aria in the role of the Evangelist, illustrating the joy of salvation - the failings of humanity that allowed the disciples to miss the meaning of Jesus' words have given way to joyful optimism. The aria is set in a typical "walking rhythm" (a dansante minuet).

    The beautiful closing chorale is the 5th and final verse of Elisabeth Cruciger's hymn "Lord Christ, the Son of God".

    Video: Netherlands Bach Society - Interview with conductor Sigiswald Kuijken & Lucia Swarts on the violoncello da spalla /
    J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)




  • Du wahrer Gott und Davids Sohn, BWV 23, 7 February 1723

    Aria (Duetto): "Du wahrer Gott und Davids Sohn" for soprano & altus
    Recitativo: "Ach! gehe nicht vorüber" for tenor.
    (Coro): "Aller Augen warten, Herr" for choir.
    Chorale: "Christe, du Lamm Gottes" for choir.


    "You True God and David's Son"
    Text & translation

    Scored for soprano, alto and tenor, four-part choir, strings, 2 oboes, 3 trombones and continuo.

    This short cantata forms the second half of Bach's audition for cantor of the Thomas school, together with BWV 22. Bach performed both cantatas together at a service in Leipzig on February 7, 1723. The two works were commissioned by the city council as audition pieces to be played as part of Bach's application for a position in Leipzig. His music pleased the council and he was eventually appointed cantor there.

    The cantata is based on the parable of the blind man from Luke 18:42, and with it the announcement of the suffering in Jerusalem. On his way to Jerusalem, Jesus is approached by a blind beggar. Jesus restored his sight, saying "Your faith has been your salvation". In other words, this cantata is about faith and its rewards. The unknown lyricist initially addresses only the healing of the blind man, and only the final chorale leads to the Passion. The blind man's cry, "Thou son of David," is understood as a confession of Christ. The third movement generalizes that not only the blind man's eyes, but "all eyes" are waiting to be healed.

    In the opening duet for soprano and alto, the duality of Christ's human and divine identity is symbolized by two oboes d'amore (playing an addictive motive) and the two treble voices. The text itself is a plea for mercy, full of sadness.

    After a tenor recitative over which the instrumental chorale "Christe du Lamm Gottes" is placed (to extend the plea of the two blind men "Ach! gehe nicht vorüber" to the whole world), we have a wonderful chorus "Aller Augen warten", alternating with a tenor and bass duet. The dance-like music also seems to raise its eyes to heaven. The cantata ends with a profound choral fantasy, "Christe, du Lamm Gottes," a setting of the German Agnus Dei from the Lutheran mass. This is an older composition, possibly from the largely lost Weimar Passion of 1717. In 1725, Bach reused it as the final chorus of the second version of his St. John Passion.


    Video: Netherlands Bach Society - Interview with Kuijken and Swarts /
    J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)



  • Herr Jesu Christ, wahr’ Mensch und Gott, BWV 127, 11 February 1725

    Choral: Herr Jesu Christ, wahr’ Mensch und Gott
    Rezitativ Tenor: Wenn alles sich zur letzten Zeit entsetzet
    Arie Soprano: Die Seele ruht in Jesu Händen
    Rezitativ und Arie Bass: Wenn einstens die Posaunen schallen
    Choral: Ach, Herr, vergib all unsre Schuld


    "Lord Jesus Christ, True Human and God"
    Text & translation

    Scored for three vocal soloists (soprano, tenor and bass), a four-part choir, trumpet, two recorders, two oboes, two violins, viola and basso continuo.

    Chorale Cantata. As we have seen, the prescribed readings for Sunday were the healing of a blind man and the related proclamation of the suffering in Jerusalem. The cantata text is based on "Herr Jesu Christ, wahr Mensch und Gott", the death song in eight verses by  Paul Eber (1562). The song fits the Gospel because it emphasizes the Passion, and the plea at the end of the first verse, "You want to be merciful to me as a sinner," is similar to the plea of the blind man. The song looks at Jesus' journey to Jerusalem as a model for the believer's journey to his own salvation. An unknown poet retained the first and last verses of the song verbatim and transformed the inner verses into a series of recitatives and arias.

    In the first movement, the chorale "Herr Jesu Christ, wahr' Mensch und Gott" is accompanied in the orchestra by two other choral melodies, "Christe, du Lamm Gottes" and "O Haupt, voll Blut und Wunden". The reading for this day, about the healing of the blind man, is extended to Jesus' action as a savior at the moment of death and as a helper of the faithful at the heavenly judgment. The secco tenor recitative sings of "cold sweat of death," "stiff limbs," and a heart that finally breaks, but Bach keeps his music cool.

    The deeply tragic soprano aria sings of the soul resting securely in the hands of Jesus. Bach chose an unusual instrumentation for the first aria. The oboe plays the melody, supported by short chords in the recorders. In the middle section, the "funeral bells" are represented by pizzicato strings.

    The bass recitative and aria then vividly describe the Day of Judgment. The trumpet appears for the first time to accompany the text "When the trumpets sound one day." The unusual movement combines an accompagnato recitative with an aria. Bach contrasts the end of the world with the security of the faithful, expressed in the words and music of the chorale.

    The final chorale is a four-part movement that subtly responds to the text; for example, "our faith is always brave" is clarified by movement in the lower voices and artfully harmonized "until we fall asleep blissfully."

    Video: J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)



  • Sehet, wir gehn hinauf gen Jerusalem, BWV 159, 27 February 1729

    1. Arioso e recitativo (bass, alto): Sehet, wir gehn hinauf gen Jerusalem – Komm, schaue doch, mein Sinn
    2. Aria e chorale (alto, soprano, oboe): Ich folge dir nach – Ich will hier bei dir stehen
    3. Recitativo (tenor): Nun will ich mich, mein Jesu
    4. Aria (bass, oboe): Es ist vollbracht
    5. Chorale: Jesu, deine Passion ist mir lauter Freude


    "Come Do Look My Senses"
    Text & translation

    Scored for four vocal soloists (soprano, alto, tenor and bass), a four-part choir only in the closing chorale, oboe, two violins, viola and basso continuo.

    The story of the Stations of the Cross told from the point of view of a soul (an alto) who tries to warn Jesus: "Be careful, your cross is waiting for you there!" The main themes of submission and suffering are emotional ones.

    The text focuses on the announcement of Jesus' suffering, which is seen as terrible (1), as an example to follow (2), as a reason to say goodbye to earthly pleasures (3), and finally as a reason to give thanks (4, 5). The cantata text was written by Picander, who also wrote the text for Bach's St. Matthew Passion, which was performed later that year on Good Friday. He included two stanzas from Passion hymns, Paul Gerhardt's "O Haupt voll Blut und Wunden" and a stanza from Paul Stockmann's "Jesu Leiden, Pein und Tod" as the closing chorale.

    The first movement is a dialogue between bass and alto, with the bass as the voice of Christ quoting a line from the Gospel reading and the alto, the hesitant soul, representing his disciples who resent the announcement. "Wir gehn hinauf" again inspires a familiar walking rhythm. This kind of duet must have come as a shock to the Leipzig congregation - in Bach's day, sung dialogues were associated mainly with opera and would have seemed distasteful to the most devout worshipers.

    In the second movement, the expressive melodic lines of the alto are juxtaposed with the chorale over the melody of "Befiehl du deine Wege". The Soul begins, "Ich folge dir nach," while the first line of the chorale reads: "Ich will hier bei dir stehen" (I will stay here with you). The process of the alto beginning earlier and ending later than the chorale line is repeated for the other lines of the chorale, ending with the alto's "Und wenn du endlich scheiden mußt, sollst du dein Grab in mir erlangen" (And when you finally have to go, you will find your grave in me) being combined with the chorale's "Als dann will ich dich fassen in meinen Arm und Schoß" (Then I will hold you tightly in my arm and bosom).

    The later three movements follow the usual sequence of recitative, aria, and chorale. A secco recitative by the tenor first expresses the sorrow of the journey to death and then turns to the expectation of the final union with Jesus. The cantata culminates in the fourth movement, in which the vox Christi reflects the completion of the Passion: "Es ist vollbracht." The oboe introduces a meditative theme. The bass picks it up, and both rest on long sustained string chords. The middle section illustrates the words "Nun will ich eilen" with runs in the voice, oboe, and violins. A quasi da capo resumes the first motif, now on the words "Welt, gute Nacht". The aria has been described as a hauntingly affective reflection on Jesus' last words from the cross, with a beautiful oboe line.

    The cantata ends with a serene four-part setting of Stockmann's hymn summarizing the Passion: "Jesu, deine Passion ist mir lauter Freude" (Jesus, your Passion is pure joy to me).

    Video: Netherlands Bach Society - Interview conductor Van Veldhoven /
    J.S. Bach Foundation (St.Gallen) - Workshop (in German) - Contemplation (in German)


Bach Cantata Index

18 februari 2012

Ueki Hitoshi (actor, singer, comedian)

Humor doesn't travel well, it's often said, and you'd be forgiven for thinking so when you look at the Japanese film scene. While Kurosawa and Ozu have become household names worldwide, and many samurai and yakuza genre films have been released with English subtitles, comedies seem to have a hard time breaking through the cultural barrier. The only exceptions are the long series It's Hard Being a Man, starring Atsumi Kiyoshi as Tora-san (1969-1995), and a few films by Itami Juzo. But there seem to be no comedies from the 1960s that have been subtitled and released outside of Japan. This is all the more unfortunate because such movies can tell you a lot about everyday life in Japan, both at home and in the office. The Toho company was very active in the humorous film genre, with the iconic actors Ueki Hitoshi and Morishige Hisaya. Here we will look at the movies made by Ueki Hitoshi.



Ueki Hitoshi (1926-2007) was a comedian, actor and singer representing the Japanese post-war miracle. Born into a family of priests in Mie Prefecture, he began his career as a singer and guitarist in Tokyo immediately after the war. He first became famous as a member of the Crazy Cats, a comic jazz band with Hana Hajime and Tani Kei. Their act was full of wacky gags a la the Marx Brothers. Ueki and the Crazy Cats also became a big hit on television. One of Ueki's most famous songs was Suudara bushi from 1962, with the nonsensical lyrics "I know it, but I can't stop.

Ueki made his film debut in Masamura Yasuzo's remake of The Woman Who Touched the Legs (1960), but his breakthrough came with his own feature, the classic comedy The Age of Irresponsibility in Japan (Nippon Musekinin Jidai, 1962). Here (as in most of Hitoshi Ueki's other movies) we also find his co-stars Hana Hajime and Tani Kei. This movie, in which Ueki played a wayward salaryman, was very much in the spirit of the times. Thanks to the hard work of its people, Japan was prospering again. The 1960s was the time of consumerism, of TVs, cars and "my homes". It was just before the Tokyo Olympics and the nation felt confident about the future. It was even possible to work a little less hard and enjoy life.

This is exactly what Ueki's salaryman type does. He is "genki," optimistic and energetic. While his colleagues sit yawning at their desks, he storms into the office, yells "Work, work," and starts working the phones to make a sales appointment with a big voice and a smile - his toothy grin has become his trademark. He is the archetype of the ideal employee. But he also has an "irresponsible" side: he doesn't care about small rules and procedures, sets his own time, jumps the hierarchy and uses very unusual methods to be successful. He boldly says what he thinks. Any real-life employee who tried to behave like Ueki would have been fired within seconds. But it was satisfying to see a guy on film breaking all the office rules! It gave the real salarymen of Japan the motivation to continue their grinding work.

The Age of Irresponsibility was so popular in Japan that more movies featuring Ueki were made at a rapid pace. There was another "irresponsibility" movie, Nippon Musekinin Yaro, the Irresponsible Guy of Japan (also 1962). Another group of Ueki films was created around the title "Nippon Ichi no XX Otoko", "The Best XX Man of Japan", starting with Nippon Ichi no Iro Otoko, The Sexiest Man of Japan, followed by Nippon Ichi no Gomasuri Otoko, The Greatest Flatterer of Japan (1965) and Nippon Ichi no Gorigan Otoko, The Greatest Pusher of Japan (1966). A total of ten of these movies were made by 1971. In all these movies, Ueki plays basically the same type of salaryman, and this was also true for a third series of movies with the word "Crazy" in it. While all the above mentioned Ueki movies had musical numbers (Ueki suddenly starts singing and dancing in the streets, a la Bollywood), in the "Crazy Series" the Crazy Cats band comes on stage and the music is more elaborate.  A good example is Honkon Kureeji Sakusen, Hong Kong Crazy Strategy (14 movies were made until 1971).

Finally, there is a fourth series in which the salaryman character of Ueki is transported to the past and runs around as a crazy salaryman samurai. A good example is Horafuki Taikoki, The Bluffing Hideyoshi. A total of four movies were made. Besides these series, Ueki also appeared in a number of other comedies during the same period. So the 60's can rightfully be called the crazy, irresponsible age of Ueki Hitoshi!

The director of many of these movies was Toho comic genre director Furusawa Kengo (and to a lesser extent Furosawa's colleague Tsuboshima Takashi). A popular female counterpart (or "Madonna" as the Japanese say) was Hama Mie, best known in the West for her role in James Bond's You Only Live Twice (1967).

In the 1970s the tide turned and Ueki Hitoshi lost his comic appeal. He had some quiet years as far as movies were concerned, but in the 1980s he appeared in many movies again, often in very different roles from the comedies of the 60s. For example, he played a very serious supporting role as General Fujimaki in Akira Kurosawa's Ran (1985). In the 90's his popularity was back, now mixed with nostalgia as his films started to appear on DVD. Like the ideal grandfather, always smiling, Ueki was a frequent guest on TV shows and was also asked to do almost countless TV commercials. He also continued to make movies, almost until his death in 2007 - the last movie he appeared in was Maiko Haaan, in which he played an elderly company owner from the Nishijin weaving district.

Ueki Hitoshi's comedies are symbolic of Japan's post-war white-collar era, and are great time capsules of Japanese homes and offices in the 1960s. They are the ideal films about the life of a salaryman. Why are they not better known outside Japan?

Japanese Film

17 februari 2012

Mirin

Mirin, the basic sweetener in the Japanese kitchen. みりん、味醂。

The term "mirin" is difficult to translate. It is, for example. often called "sweet cooking sake", but that is wrong. Mirin does not contain any sake and has not been fermented either.


[Mirin]

Mirin is produced by mixing steamed glutinous rice (the type used for mochi rice cakes) on which the koji mold has been cultivated, with shochu (Japanese distilled liquor). Instead of shochu it is also possible to use brewer's alcohol. The koji transforms the starch in the rice into glucose and over a period of 40 to 60 days a delicious sweetness develops. When the mirin is ready, it contains 13.5 to 14.5% alcohol and 40 to 50% sugar. The alcohol will evaporate during cooking.

There are several cheap "chemical" replacements on the market, so to make clear we have to do with real mirin, it is usually called "hon-mirin." You can also recognize it by the alcohol percentage of around 14% that is always on the bottle, and the light brown color, as a thin, golden syrup. The chemical replacements are lighter colored and contain less than 1% alcohol.

Mirin possesses a refined sweet taste and a delicious aroma. It also contains lots of umami and is therefore a much more refined sweetener than ordinary sugar.

Mirin is also used as ingredient for all kinds of dip sauces for noodles, for sweetening simmered dishes, for marinades, and the sauces for kabayaki and teriyaki, as well as for glazing grilled foods. Mirin also helps to mask the strong aromas of meat or fish.

In the past, mirin was sometimes also consumed as an alcoholic drink, by adding more shochu. It is still used as ingredient in otoso, the New Year's sake that has been spiced up with a herb mixture.




15 februari 2012

Su

Su

Rice vinegar

酢、米酢


Worldwide, the production of vinegar is linked to that of alcoholic beverages. In France, the term "vinaigre" literally means vin aigre or "sour wine." In Japan, vinegar is made from fermented rice, just like sake. Also the lees of rice (sakekasu) pressed out of the sake after fermentation is completed, can be used for making vinegar. In both cases, acetic acid bacteria are added for a further fermentation process where ethanol is turned into acetic acid, which is the main component of vinegar. This takes one to two months after which the vinegar is filtered and pasteurized. Acidity is only just over 4% and the taste is mild. Rice vinegar also contains amino acids as well as citric acid, malic acid, lactic acid and succinic acid. Another type of rice vinegar with an even deeper taste is made from brown rice and popularly called kurozu, "black vinegar."

Rice vinegar is mixed with other ingredients to create condiments for specific purposes (the general name for these is awasezu, seasoned rice vinegar):
  • sushizu, or sushi vinegar used to make vinegared rice for sushi, by adding sugar, salt and (sometimes) mirin;
  • amazu, sweet vinegar, by adding sugar
  • nihaizu, by mixing vinegar and soy sauce in the proportion of 3:2
  • sanbaizu, by mixing vinegar, mirin (or sugar) and soy sauce in the proportion of 3:2:1
Vinegar is used to make sunomono, a popular side dish consisting of cut cucumber, seaweed and sometimes pieces of octopus; it is also used in simmered dishes (nimono) and to make one type of pickles (tsukemono). It also serves to mitigate the strong odors of fish and meats and is added to dipping sauces for sashimi, grilled fish and one pot dishes (nabemono).

Japanese Masters: Masumura Yasuzo (film director)

Masumura Yasuzo (1924-1986, 増村保造) first caught my attention thanks to the several movies he made based on novels by Tanizaki and Kawabata. He was an older contemporary of Oshima Nagisa and is considered an iconoclastic forerunner of the New Wave in Japan.

Born in Kofu, Masumura was interested in film from an early age. As a high school student, he saw Kurosawa's Sanshiro Sugata three times. He studied law at Tokyo University, but dropped out to become an assistant director at Daiei Studios because he needed money - he would return to college and graduate in philosophy in 1949. He then won a scholarship to a famous film school in Rome (the Centro sperimentale di cinematografia), and after graduating worked on the Italian-Japanese co-production of Madame Butterfly. In 1953 he returned to Japan.

From 1955, Masumura worked at Daiei for Mizoguchi Kenji (assisting on the last three films of this great director) and then on three films for Ichikawa Kon. Although Masumura was later critical of Ichikawa's films, his work shows a considerable debt to the older director - if only in the frequent choice of literary sources. Masumura made his first movie, Kisses, in 1957. He stayed with Daiei until the company's demise, making about three films a year, for a total of 58 films.

Masumura's films are characterized by visual inventiveness and dark satire, often a strong indictment of social injustice and an unsentimental look at what it means to be human. You could say that his films, usually borrowing the vocabulary of genre film, show the cruel beauty of life. Social realism, which he learned in Italy, was not suitable for Japan, with its regimented society and lack of individual freedom, he says, so he opted for exaggeration. If I had to characterize his work in one word, I would choose "obsession. The fact that he often used literary sources, from Saikaku and Chikamatsu to Tanizaki and Kawabata, reveals a classical streak that links him to his "teacher", Ichikawa Kon.


Some of his most important films are

  • Kisses (Kuchizuke, 1957)
    Known for its handheld, fluid camerawork, this first film is a cruel story of youth as Oshima would also make a few years later. A boy and girl meet in prison where they happen to visit their respective fathers. They decide to spend the day together and, after successfully gambling on a bicycle race, head for the beach.
  • Giants and Toys (Kyojin to Gangu, 1958)
    A critique of the Economic Miracle and more vicious than the "Company President" films made around the same time by Morishige Hisaya. Still, there is no lack of humor in the endeavor of a sweets company to make an unknown girl with bad teeth into the star of their new commercial campaign. After a story by Kaiko Takeshi.
  • Afraid to Die (Karakkaze-yaro, 1960)
    A mean yakuza film in the first place remarkable for having author Mishima Yukio in the main role. He plays a yakuza who has wounded the boss of another gang, and whatever he does, can't escape revenge. As befitting for Mishima, the death scene is the highlight of the film.
  • Passion (Manji, 1964)
    This is a famous story by Tanizaki Junichiro, translated into English as "Quicksand." A bored middle-aged housewife (Kishida Kyoko of The Woman in the Dunes) falls obsessively in love with a young model (Wakao Ayako). When her husband and the fiance of the model also join the fray, we have the four arms of the Buddhist swastika and an emotional quicksand. By far the best among various films based on Manji.
  • The Hoodlum Soldier (Heitai Yakuza, 1965)
    A cynical look at life in the barracks of the Japanese army in Manchuria as a miniature version of Japan itself with its suffocating hierarchies. The cruelty that characterized certain divisions of the Imperial Army leaps off the screen in the continual beatings that small-time sergeants enforce on their inferiors. The hoodlum soldier of the title is played by Katsu Shintaro, his good-willing mentor Akira by Tamura Takahiro. In the end, when told they will be sent to the killing fields of Leyte, they desert by stealing a train.
  • The Red Angel (Akai Tenshi, 1966)
    A young angelic nurse played by Wakao Ayako serves in China during the war years. She is raped by her patients and when she complains, sent to the front lines. It is like a gruesome version of MASH. Amid the carnage, she falls in love with a morphine-addicted surgeon (Ashida Shinsuke). She also provides comfort to a soldier whose arms have both been amputated. A strange, but very human and engrossing film, perhaps Masumura's masterwork.
  • The Wife of Seishu Hanaoka (Hanaoka Seishu no Tsuma, 1967). 
    Based on a novel by Ariyoshi Sawako ("The Doctor's Wife"), this is a period film about the first doctor (played by Ichikawa Raizo) who performs surgery using general anesthesia. His loving but neglected wife (Wakao Ayako) offers herself as a guinea pig for his experiments. Another study in obsession.
  • A Fool's Love (Chijin no Ai, 1967)
    Based on the 1924 novel of the same name by Tanizaki Junichiro (translated as "Naomi"). Naomi is a modern girl, a "moga," who defies Japanese tradition in the way she dresses and behaves. She bobs her hair, prefers Western clothes, and tries to look like Hollywood star Mary Pickford. There is something "Eurasian" about her, and even her name, Naomi, is tantalizingly "Western". Joji, a thirty-something engineer, decides to take the fifteen-year-old barmaid of obscure origin into his home and train her to become his future "dream woman. Of course, the whole setup is just a transaction for Naomi, and she conquers Joji through a consciously calculated performance of Westerness. She continues to enslave Joji after he makes her his mistress (and becomes totally obsessed with her) - from a seemingly shy and naive young woman, Naomi transforms herself into a perfect monster, a kind of femme fatale who keeps the abjectly submissive Joji on a tight leash, guaranteeing her sexual freedom while Joji becomes totally enslaved.
    P.S. The translation of the title as "Love for an Idiot" given in Wikipedia is wrong. Joji is the idiot who loves Naomi, not the other way around.
  • Blind Beast (Moju, 1969)
    A blind sculptor kidnaps a young fashion model and keeps her in his Dali-esque warehouse filled with huge sculptures of female body parts. His dream is to sculpt the perfect female form. Visually inventive, this is another tale of madness and obsession, after an original story by Edogawa Ranpo.
  • Love Suicides at Sonezaki (Sonezaki Shinju, 1978)
    Based on the classic Joruri play by Chikamatsu, with Kaji Meiko ("Lady Snowblood") in the main role. A period piece that is lurid, bloody and gorgeous at the same time.
Other interesting films are The Precipice (Hyoheki, 1958) with Yamamoto Fujiko and based on a novel by Inoue Yasushi; The Woman who Touched the Legs (Ashi ni Sawatta Onna, 1960), a comedy about a female pickocket (Kyo Machiko) and a remake of a film by Ichikawa Kon; A False Student (Nise Daigakusei,  1960) based on a story by Oe Kenzaburo; The Life of an Amorous Man (Koshoku Ichidai Otoko, 1961) based on a novel by Edo-period master Iharu Saikaku; A Wife Confesses (Tsuma wa Kokuhaku suru, 1961), an existential film with Wakao Ayako; Tattoo (Irezumi, 1966) based on the well-known short story by Tanizaki, and again with Wakao Ayako; Thousand Cranes (Senbazuru, 1969), based on the eponymous novel by Kawabata Yasunari, and with Wakao Ayako and Kyo Machiko.

12 februari 2012

Karashi, Japanese mustard

Japanese mustard. からし、芥子。
(Brassica juncea)

Made from the crushed seeds of leaf mustard (Karashina, Brassica juncea). Came in the 10th c. from China to Japan, after which new types were developed.


[Brassica juncea]

Karashi is usually sold in powder form or paste form in tubes.

Karashi is used as a condiment with tonkatsu, oden, and shumai. These are all "new" dishes which entered Japanese cuisine in the 20th century, which again serves to show that in the case of traditional dishes no spices were used.

Karashi is also mixed with other condiments, for example with mayonnaise to make "karashi mayonnaise."

It is also used to make pickled Japanese eggplant, called karashi-nasu - a great side-dish with sake.

One of Kumamoto's regional dishes is karashi renkon - slices of lotus root of which the openings have been filled with karashi.

Illustration Wikipedia.

Japanese Food Dictionary

Bach Cantatas (14): Sexagesima Sunday (BWV 18, 181 & 126)

Sexagesima (Latin for "sixtieth") is the name given to the 2nd Sunday before Ash Wednesday. It falls less than 60 days before Easter -  the earliest Sexagesima can occur is January 25 and the latest is February 28, or February 29 in a leap year. There are three cantatas for this day. "Gleich wie der Regen und Schnee vom Himmel fällt, BWV 18, is a very early cantata from Weimar, probably from 1713 or 1714 (at the latest from 1715). In those years, Bach was still a court organist and chamber musician. The cantata was performed again in Leipzig on February 13, 1724 (with minor changes to the instrumentation) and is therefore part of the first cantata cycle. "Leichtgesinnte Flattergeister, BWV 181, was performed at the same Leipzig service in 1724 where Bach also repeated BWV 18 (one cantata before the sermon and one after the sermon). "Erhalt uns, Herr, bei deinem Wort," BWV 126, dates from the following year and belongs to Bach's second cycle of chorale cantatas.

Readings: 
Epistle: 2 Corinthians 11:19 - 12:9, God's power is mighty in the week,
Luke 8:4–15, Parable of the Sower

Cantata Studies:
Bach Cantatas Website | Simon Crouch | Emmanuel Music | Julian Mincham | Wikipedia | Eduard van Hengel (in Dutch) | Bach Companion (Oxford U.P.) | Bach: The Learned Musician (Wolff) | Music in the Castle of Heaven (Gardiner)


[Pieter Bruegel the Elder, Parable of the Sower, 1557]


Cantatas:
  1. Gleich wie der Regen und Schnee vom Himmel fällt, BWV 18, 1713 or 1714 or at the latest February 24, 1715

    Sinfonia
    Recitativo (Bass): Gleichwie der Regen und Schnee vom Himmel fällt
    Recitativo & Chorale (Litany) (Soprano, Tenor, Bass, Chorus): Mein Gott, hier wird mein Herze sein
    Aria (Soprano): Mein Seelenschatz ist Gottes Wort
    Chorale: Ich bitt, o Herr, aus Herzens Grund


    "Just as the Rain and Snow Fall from Heaven"
    Text & translation

    Scored for soprano, tenor, bass), a four-part choir only in the chorales, four violas, cello, bassoon and basso continuo.

    This cantata is one of Bach's earliest. It was composed in Weimar to a text published in 1711 by Erdmann Neumeister (a pioneer in the use of recitative and aria in religious music). The text is based on the parable of the sower in Luke 8. The third movement is in the style of a sermon, combined with a litany by Martin Luther. As in all of his early cantatas, the instrumentation is unusual. Bach specifically calls for a bass group consisting of at least one bassoon, one cello, one violone, one organ, and four violas. There are no winds or high strings.

    The cantata begins with a sinfonia in Italian concerto form, played only by violas and continuo, leading to a magically dark sonority (as in the 6th Brandenburg Concerto). The leaping melody represents the falling rain and snow that nourish the earth and the seeds sown there. The dark color of the instruments also symbolizes stormy weather.

    The short secco bass recitative (the Vox Christi) is characterized by word painting on the same theme. The text quotes Isaiah: "For as the rain comes down and the snow from the heavens, ... so shall my word be..." (Isaiah 55:10-11), related to the Gospel about God's word as seed.

    In the following recitative, "My soul's treasure is God's word," with an interpolated litany by a rather fierce soprano, the poet combines warnings about the dangers of God's word in the style of a sermon with four lines of prayer from a litany by Martin Luther. This forms the spiritual heart of the cantata and is a very intense movement. The text is a paraphrase of the parable of the sower, in which Jesus compares God's message to the seed of a sower. When it is scattered over the earth, it produces different results. Some seed falls on fertile ground and produces a good harvest, while others are trampled, dry up, rot, or are forgotten. As the tenor and bass reflect on the biblical reading, the soprano interrupts again and again with a more general call for help. She sings a litany, a plea for help. Bach is quite experimental here, for example with the intricate melisma over the word "persecution" in the text sung by the tenor.

    The beautiful Italianate soprano aria, again accompanied only by the four violas in unison, is a personal reflection; the undulating soundscape imitates the "webs woven by the world and Satan. The final chorale is the eighth verse of Lazarus Spengler's hymn "Durch Adam's Fall ist ganz verderbt" (1524).

    Video: Netherlands Bach Society / J.S. Bach Foundation (St. Gallen) - Workshop
    (in German) - Contemplation (in German)



  2. Leichtgesinnte Flattergeister, BWV 181, February 13, 1724)

    Arie Bass: Leichtgesinnte Flattergeister
    Rezitativ Alto: O unglückselger Stand verkehrter Seelen
    Arie Tenor: Der schädlichen Dornen unendliche Zahl
    Rezitativ Soprano: Von diesen wird die Kraft erstickt
    Chor: Laß, Höchster, uns zu allen Zeiten


    "Scatterbrained, Frivolous People"
    Text & translation

    Scored for four vocal soloists (soprano, alto, tenor, bass), a four-part choir, trumpet, flauto traverso, oboe, two violins, viola, and basso continuo.

    A short cantata (played during the same church service as BWV 18, the one before and the other after the sermon) based on the parable of the sower. The text of the cantata, by an unknown poet, is closely based on the Gospel. The obstacles to the sprouting of the seed, rocks and thorns, are supplemented by other biblical passages, such as a reference to Moses striking water from the rock and to the rock in front of Jesus' tomb. The cantata does not end with a chorale, but with a choral movement, a prayer that the Word of God may fall on fertile ground within us.

    A characteristic motif in staccato jumps dominates the initial bass aria, introduced by the instruments and then taken over by the voice. It illustrates the fluttering spirits, both the birds spoken of in the Gospel and the frivolous people. The second part mentions Belial, whose evil intervention is often deescribed in literature, for example in Milton's Paradise Lost.

    The alto recitative with continuo accompaniment compares the seed that fell on stony ground to hard-hearted unbelievers who die and go under the earth to await Christ's last word, when the rocks will be shattered and the tombs opened. The image of the breaking rocks is represented by an irregularly descending passage in the continuo.

    The original music for the obbligato instrument of the central tenor aria is unfortunately lost, but is often substituted by a solo violin. The tenor sings about the worries and worldly desires that threaten the Christian life, which are likened to thorns choking a growing plant. The music imitates the "poisonous thorns" and the "fire of hellish torment" through rapid repetitions.

    In the soprano recitative, the seed finally finds good soil. The most beautiful movement comes at the end: a joyful chorus (not a chorale!), probably borrowed from a festive cantata, since we also hear a trumpet. This chorus radiates joyful simplicity. Embedded in the chorus is a duet for soprano and alto.

    Video: J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)


  3. Erhalt uns, Herr, bei deinem Wort, BWV 126, February 4, 1725)

    1. Coro: Erhalt uns, Herr, bei deinem Wort
    2. Aria (tenor): Sende deine Macht von oben
    3. Recitativo e chorale (alto, tenor): Der Menschen Gunst und Macht wird wenig nützen – Gott Heiliger Geist, du Tröster wert
    4. Aria (bass): Stürze zu Boden, schwülstige Stolze!
    5. Recitativo (tenor): So wird dein Wort und Wahrheit offenbar
    6. Chorale: Verleih uns Frieden gnädiglich


    "Preserve Us, Lord, with Your Word"
    Text & translation

    Scored for three vocal soloists (alto, tenor and bass), a four-part choir, trumpet, two oboes, two violins, viola, and basso continuo.

    This rather aggressive and militant cantata, which calls on God to destroy his enemies and bring peace and salvation to his people, is one of Bach's most controversial compositions. The enemies of the time were the Papists and the Turks (the rivalry with the Ottoman Empire culminated in the Battle of Vienna in 1683, just before Bach's birth). The cantata text is based on Martin Luther's chorale "Keep us, O Lord, by thy word" (1542), in a compilation with other verses as they appeared as a unit in hymnals during Bach's time, two stanzas by Justus Jonas, and Luther's "Verleih uns Frieden gnädiglich".

    The music has pandemonium-like qualities. The cantata begins with a stormy chorus with martial trumpets ("Thwart the murderous rage of the Pope and the Turk"). A distinctive element of the opening chorus is a four-note motif derived from the beginning of the chorale melody and repeated by the trumpet throughout the movement to keep the words "Preserve us, Lord" present. The singing voices are embedded in the independent orchestra.

    The two arias, with their downward movement, make clear that all salvation is to be seen as a gift coming from above, in which both the helping hand of God and the eschatological rejection of blasphemous opposition are manifested. The tenor aria is a prayer to arms, full of warlike fervor, intensified by two oboes. In the middle section, the words "delight" and "dispel" are illustrated by rapid vocal runs.

    The third section is again a chorale, interspersed with anguished recitatives by the alto and tenor. The bloodthirsty bass aria is accompanied by roaring arpeggios on the strings ("Hurl to the ground the pompous proud"). The imploring prayer for the preservation of the Word of God and the Church in all tribulations leads to the touching plea of the final chorale: "Grant us merciful peace.

    Video: J.S. Bach Foundation (St. Gallen) - Workshop - Contemplation


Bach Cantata Index

    10 februari 2012

    Mentaiko & Tarako

    Salted, spicy Alaska pollock roe. 明太子。

    The roe is salted and flavored with Japanese chili pepper (togarashi). Deep red in color. Also called Karashi-mentai(-ko).


    [Mentaiko]

    The normal Japanese name for the fish from which these eggs come, the Alaska pollock, is Sukotedara. So it is a type of tara, cod.  It is 60 cm long and lives in the cold northern waters. It is popular in stews and one-pot dishes (nabemono).

    Sukotedara is also called mentai, from the Korean myonte. The custom to preserve the eggs of this fish with salt and add chili pepper for spiciness, in fact first appears in the 17th-18th c. in Korea, where such kimchi-type preservation methods were common (while Japan does not originally know any spicy foods). In the 20th c., traders from Hakata in Kyushu started to import this product to Japan. After the war, it was produced locally and became quite popular nationwide and now is considered as a "traditional"  specialty from Hakata. The spread nationwide was also helped by the opening of the Shinkansen line to Hakata/Fukuoka in 1975.

    Mentaiko is eaten as it is as a side dish, although in that case it may also be lightly roasted. It is also used as the main ingredient in a popular type of chazuke. Finally, mentaiko is also a good accompaniment to sake. 

    Mentaiko is also called loosely tarako, as after all it are cod's eggs. But in fact tarako in the first place refers to the cod eggs alone, without the chili flavoring that is typical of mentaiko.

    Interesting use is made of mentaiko by using it as a spread on baguettes which are then toasted (mentaiko-furansu). Mentaiko can also be used to create an interesting type of spaghetti (mentaiko-supagetti); even more common in that case is the non-spicy type of tarako-supagetti.


    5 februari 2012

    Bach Cantatas (13): Septuagesima Sunday (BWV 144, 92 & 84)

    Septuagesima (Latin for "seventieth") is the third Sunday before Ash Wednesday and the ninth Sunday before Easter in the Lutheran Church. The next two Sundays are called Sexagesima and Quinquagesima, the latter sometimes called Shrove Sunday. The earliest date on which Septuagesima Sunday can occur is January 18 (Easter falls on March 22 in a common year) and the latest is February 22 (Easter falls on April 25 in a leap year). The 17-day period beginning on Septuagesima Sunday was intended to be observed as a preparation for Lent, which is itself a period of spiritual preparation for Easter. In many countries, however, Septuagesima Sunday marked and still marks the traditional beginning of the carnival season, which culminates on Shrove Tuesday, sometimes known as Mardi Gras.

    Bach wrote three cantatas for this Sunday. "Nimm, was dein ist, und gehe hin", BWV 144 (1724, first cantata cycle), and "Ich bin vergnügt mit meinem Glücke", BWV 84 (1727, fourth Cantata cycle "Picander") are both based on the parable of the workers in the vineyard, which urges Christians to be content with what God gives them. "Ich hab in Gottes Herz und Sinn", BWV 92, is from Bach's chorale cantata cycle, and is based on a hymn from 1647 by Paul Gerhardt.

    Readings:
    1 Corinthians 9:24–10:5, race for victory
    Matthew 20:1–16, the parable of the Workers in the Vineyard: be content with your lot - the first will be the last.

    Cantata Studies:
    Bach Cantatas Website | Simon Crouch | Emmanuel Music | Julian Mincham | Wikipedia | Eduard van Hengel (in Dutch) | Bach Companion (Oxford U.P.) | Bach: The Learned Musician (Wolff) | Music in the Castle of Heaven (Gardiner)



    [Parable of the Workers in the Vineyard, by Rembrandt (1637)]


    Cantatas:
    1. Nimm, was dein ist, und gehe hin, BWV 144, 6 February 1724

      Coro: Nimm, was dein ist, und gehe hin
      Aria (alto): Murre nicht, lieber Christ
      Chorale: Was Gott tut, das ist wohlgetan
      Recitativo (tenor): Wo die Genügsamkeit regiert
      Aria (soprano, oboe d'amore): Genügsamkeit ist ein Schatz in diesem Leben
      Chorale: Was mein Gott will, das g'scheh allzeit


      "Take what is yours and go"
      Text and translation

      Scored for soprano, alto and tenor soloists, a four-part choir (SATB), two oboes, oboe d'amore, two violins, viola, and basso continuo.

      One of the shortest of Bach's cantatas, and one that became particularly well known after his death. The theme is contentment. The archaic opening chorus in strict fugal style ("Take what is yours and go") is based on that Sunday's reading - about the discontented workers in the vineyard in the parable in Matthew 20:1–16. The opening chorus gets right to the point: "Don't complain and go away," is the stern message in a fugue given to the men who think they've been underpaid. Bach repeats the lively "and go away" motif sixty times in 68 bars.

      We indeed should accept what we have and be satisfied, as in the famous Zen saying carved on a stone basin at the Ryoanji Temple in Kyoto: "Ware tada taru wo shiru," or "I am content with what I have."

      In the aria that follows, an expressive minuet, a gentle alto encourages contentment, though the grumbling can still be heard in the accompaniment. The first chorale, "Was Gott tut, das ist wohlgetan," marks the turning point, where the message is "Have a little faith." Bach used this chorale in no fewer than seven cantata arrangements. He must have been deeply moved by the optimism and faith in God that it exudes. The tenor and soprano take this wise lesson to heart. In the soprano aria, accompanied by the oboe d'amore, the word "contentment" is repeated almost obsessively. The final chorale announces the cantata's conclusion: "What my God wills, may it always be done."

      Video: Netherlands Bach Society - Interview conductor Van Veldhoven /
      J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)


    2. Ich hab in Gottes Herz und Sinn, BWV 92, 28 January 1725

      Choral: Ich habe in Gottes Herz und Sinn
      Chor und Rezitativ Bass: Es kann mir fehlen nimmermehr!
      Arie Tenor: Seht, seht! wie reißt, wie bricht, wie fällt
      Choral Alto: Zudem ist Weisheit und Verstand
      Rezitativ Tenor: Wir wollen uns nicht länger zagen
      Arie Bass: Das Brausen von den rauhen Winden
      Choral und Rezitativ: Ei nun, mein Gott, so fall ich dir
      Arie Soprano: Meinem Hirten bleib ich treu
      Choral: Soll ich den auch des Todes Weg


      "I have unto God’s heart and mind"
      Text and translation

      Scored for four vocal soloists—soprano, alto, tenor and bass—a four-part choir (SATB), two oboes d'amore, two violins, viola, and basso continuo.

      This cantata is loosely based on the Sunday lectionary readings, and its primary purpose is to urge the congregation to trust in God through the ups and downs of life. It is based on the 1647 hymn "Ich hab in Gottes Herz und Sinn" by Paul Gerhardt, written toward the end of the Thirty Years' War, that expresses a heartfelt trust in God in all circumstances. The anonymous librettist adapted Gerhardt's 12 stanzas into a nine-movement cantata, retaining much of the original text. There are five chorales. Bach manages to make the parts, which quote the hymn in text and melody, very different from one another.

      In the expansive first chorale, "Was mein Gott will, das g'scheh allzeit," the soprano sings the melody as a cantus firmus in sustained notes, accompanied by a pair of oboes. Embedded in an orchestral concerto, motifs from the instruments are echoed by the lower voices. There is a shimmering, transparent beauty to this movement that conveys a sense of confident joy.

      In the bass recitative, the singer alternates between singing the melody and free recitative, with rich word-painting elements in the accompaniment. The fast-paced tenor aria features aggressive ascending lines in the strings, evoking images of crashing waves and the raging and thundering of Satan of which the text sings.In the bass recitative, the singer alternates between singing the melody and delivering free recitative, with rich word-painting elements in the accompaniment. The fast-paced tenor aria features aggressive ascending lines in the strings, evoking images of crashing waves and the raging and thundering of Satan of which the text sings.

      The ensuing choral verse, sung by the alto over an independent trio of oboes and continuo, accentuates the word "sad" with chromatic turns, calmly proclaiming God's wisdom.

      A recitative is followed by an equally agitated bass aria, which vividly describes the roaring and storming winds as symbols of the Christian's tumultuous journey, portrayed through incessant movement in the voice and continuo.

      In the chorale that follows, song and recitative again alternate, with the chorus singing the lines that lead into the soloists' recitative, progressing from bass to tenor to alto to soprano.

      The soprano aria "I remain faithful to my Shepherd" is based on a delightful dance-like melody and is accompanied by oboe d'amore and pizzicato strings. The work concludes with a chorale in simple four-part harmony.

      Video: J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)



    3. Ich bin vergnügt mit meinem Glücke, BWV 84, 9 February 1727

      Arie Soprano: Ich bin vergnügt mit meinem Glücke
      Rezitativ Soprano: Gott ist mir ja nichts schuldig
      Arie Soprano: Ich esse mit Freuden mein weniges Brot
      Rezitativ Soprano: Im Schweiße meines Angesichts
      Choral: Ich leb indes in dir vergnüget


      "I delight in my good fortune"
      Text and translation

      Scored for soprano soloist, a four-part choir only in the chorale, oboe, two violins, viola, and basso continuo.

      Bach composed the work during his fourth year as Thomaskantor in Leipzig. The text is similar to a cantata text published by Picander in 1728, but it is not certain that he also wrote the cantata text. It is related to the Gospel in the general way that the Christian should be content with his share of good fortune without envying others who may seem more fortunate (the parable of the laborers in the vineyard). His thoughts on contentment are in the spirit of the early Enlightenment, a praise of frugality, of modesty with what God has given us, of contentment, of lack of envy towards others, expressed in simple language. The final chorale is the 12th stanza of the hymn "Wer weiß, wie nahe mir mein Ende" by Ämilie Juliane von Schwarzburg-Rudolstadt.

      This is one of three cantatas Bach wrote for solo soprano and the music features a variety of casts and characters to provide variety despite the single voice. The first aria, "I am content with the fortune that my dear God bestows upon me," is slow and reflective, accompanied by all the instruments, and reminiscent of an oboe concerto. The aria is full of delicacy and elegance, a magical world beyond human greed.

      The first recitative is secco, the second accompanied by strings. The second aria, "I eat my little bit of bread with joy," is dance-like and playful, with a beautiful accompaniment by the violin and oboe, almost like a trio sonata. It all speaks of childlike faith. The aria has been said to depict a pastoral idyll with a rustic musical scene – a tribute to the Enlightenment utopia of simple, happy country life. The violin figuration suggests the drone of bagpipes or hurdy-gurdy.

      The chorale is a four-part setting of the tune "Wer nur den lieben Gott lässt walten" by Georg Neumark.

      Video: Netherlands Bach Society - Interview with conductor and organist Fabio Bonizzoni /
      J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)



    Bach Cantata Index

    3 februari 2012

    Japanese Customs: Setsubun

    Setsubun literally means "seasonal division" and used to refer to the day prior to the first day of spring (risshun), summer (rikka)  autumn (risshu) and winter (ritto) in the lunar calendar. Today, however, it is only used for the festival held on the day prior to risshun, because this is the most important as it marks a new start. In that respect, it is comparable to New Year's Eve - as a kind of "Spring's Eve." It falls on either February 2, 3 or 4 in the solar calendar (this year Feb. 3).

    Rituals on Setsubun have to do with chasing out evil influences as a sort of spiritual or ritual house cleaning before the start of Spring.  These are the rituals:
    • Tsuina or oni-yarai. Originally held on New Year's Eve and introduced from Tang-China, this is an exorcism rite. Participants hold bows and clubs made from peach wood and symbolically chase away figures wearing demon masks.
    • Mame-maki. Bean-scattering ceremony. The scattering of roasted soy beans to expel evil spirits began in the 15-16th centuries and in popular folklore became linked with the above Tsuina ceremony. Participants shout "Oni wa soto! Fuku wa uchi!" ("Out with the demons and in with good luck"). The bean scattering is done by a toshi otoko, a male family member born in the same Zodiac year (nowadays, happily, toshi onna also can take part). 
    • Yaikagashi. Heads of sardines are struck on holly branches and hung over doorways to drive out the demons. 
    • A modern custom is to eat Ehomaki, "Lucky Direction Sushi Rolls."

    Many shrines and temples hold Setsubun events. Often famous persons from TV, show business or sports (sumo!) will take part, and in Kyoto there are bean-throwing maiko. Here are the major ones:
    • In Tokyo: Asakusa Kannon, Kanda Myojin and Hie Jinja. 
    • In Kyoto: Mibudera (Setsubun Kyogen performances), Rokuharamitsuji (demon chase and bean throwing), Yasaka Jinja (bean throwing by maiko), Yoshida Jinja (demon chase and fire festival), Shogoin (mamemaki and demons) and Rozanji (a very theatrical demon chase with a thousand-year history).   
    • In Nara: Horyuji (Shuni-e ceremony in the Saiendo, red, black and blue oni are driven away by Taishakuten), Gangoji Gokurakubo (firewalking), Kofukuji (Bishamonten chasing demons at Tokondo).
    [Check all dates and times in advance, as Setsubun dates vary per year. Some events are in the evening]

    Ehomaki

    Ehomaki:

    ”Lucky Direction Roll." Thick uncut sushi roll eaten as seasonal food at Setsubun (Febr. 3). 恵方巻.

    Other name is kaburizushi, ”Sushi where you bite off pieces" かぶり寿司 , (kaburu = kajiru, to bite off, gnaw, set your teeth into), pointing at the fact that these thick sushi rolls are uncut.

    Ehomaki are traditionally from Osaka and people would take a bite off them while facing in the lucky direction of the year (i.e. the direction of the Zodiac animal) and making a silent wish.

    [Ehomaki]

    The reason the rolls are not cut is in Japanese 「縁を切らない」- not to cut off good luck. And the reason it has to be a sushi roll (maki) is 「福を巻き込む」- to catch good fortune.

    The ingredients of an Ehomaki are free as long as the whole is colorful; they also may include some things not normally used in sushi. Sometimes seven different colors are used to remind one of the Seven Deities of Good Fortune.

    Ehomaki are today popular nationwide, but this has not always been the case. It is in fact a quite recent phenomenon, brought about by... convenience stores. Seven Eleven and other convenience stores started selling and promoting Ehomaki from the mid-nineties on and they were so successful that now everyone knows them and more than half of all Japanese set their teeth in Ehomaki at Setsubun (or even several weeks before that date). Seven Eleven alone sold 5.2 million rolls in 2011.

    2 februari 2012

    Bach Cantatas for Feasts on Fixed Days (57): Feast of the Purification of Mary (BWV 83, 125, 82, 157 & 158)

    The Feast of the Presentation of Jesus in the Temple celebrates an early episode in the life of Jesus and always falls on February 2. It is also known as the Feast of the Purification of Mary. A woman who gave birth to a child was considered unclean for 40 days, after which she had to go to the temple for a purification rite and also to present her first-born son to the priests. According to the Gospel story, an old man named Simeon recognized the baby Jesus as the Christ. In fact, God had promised Simeon that he would not die until he had seen Christ. He now expresses his joy at meeting Christ in a hymn, "Nunc Dimittis," which has been set to music many times - and then he dies. The Lutheran feast of the Purgation of the Virgin Mary is therefore always a sign of acceptance of death.

    The Gospel briefly mentions Mary's purification and goes into detail about Simeon, who was prophesied that he would not die until he saw the Messiah. His hymn Nunc dimittis ("Lord, now you let your servant go in peace") is an integral part of Compline and Anglican Evensong.

    The Feast of the Purification is also called Candlemas and traditionally concludes the Christmas-Epiphany season. While in some countries Christmas decorations are taken down on Twelfth Night (Epiphany Eve), in others they are taken down on Candlemas. On this day, candles, both church and private, are blessed for use during the rest of the year - the blessed candles serving as a symbol of the light of the world.

    Readings
    :
    Epistle:  Malachi 3:1–4, the Lord will come to his temple
    Gospel: Luke 2:22–32, the purification of Mary and the presentation of Jesus in the temple, followed by Simeon's prophesy of Christ

    Cantata Studies:
    Bach Cantatas Website | Simon Crouch | Emmanuel Music | Julian Mincham | Wikipedia | Eduard van Hengel (in Dutch) | Bachipedia (Bach-Stiftung) | All of Bach (Netherlands Bach Society) | Companion (Oxford U.P.) | Bach: The Learned Musician (Wolff) | Music in the Castle of Heaven (Gardiner)

    [Simeon's Song of Praise, by Aert de Gelder (1700–1710)]


    Cantatas:

    1. Erfreute Zeit im neuen Bunde, BWV 83, 2 February 1724

      Aria (alto): Erfreute Zeit im neuen Bunde
      Aria (Chorale e recitativo, bass): Herr, nun lässest du deinen Diener in Friede fahren, wie du gesaget hast - Was uns als Menschen schrecklich scheint
      Aria (tenor): Eile, Herz, voll Freudigkeit
      Recitativo (alto): Ja, merkt dein Glaube noch viel Finsternis
      Chorale: Es ist das Heil und selig Licht


      "Joyful time in the new covenant"
      Text & translation

      Scored for alto, tenor and bass soloists, a four-part choir in the chorale, two horns, two oboes, solo violin, two violins, viola, and basso continuo.

      The brilliant and energetic opening aria ("Joyful time in the new covenant") is somewhat reminiscent of the First Brandenburg Concerto with its prominent horn parts. This triumphant alto da capo aria expresses the joy of Mary's purification. Bach opts for a strikingly rich orchestration: in addition to the strings, there are two oboes, two horns, and a solo violin with an extremely active part (there has been much speculation as to who the skilled violinist was - perhaps Pisendel?) The ritornello presents a first motif in ascending coloraturas, later taken up by the voice, then playfully contrasting "choruses" of instruments and virtuoso figuration by the solo violin. In stark contrast, the middle section focuses on "our resting place, our grave," the violin imitating funeral bells with repetitions on open strings.

      The second movement is quite unusual in Bach's oeuvre. It contains the canticle of Simeon, "Lord, now let thy servant depart in peace, as thou hast said," which reflects his situation and is sung by the bass on the eighth psalm tone of Gregorian chant, while a canon is played in unison by all the strings. After the first verse of the canticle, three sections of secco recitative are interrupted by the canonic music, and finally the other two verses of the canticle are treated as the first. The use of psalm tones was considered archaic even in Bach's day.

      In the third aria, "Hurry, heart, full of joy to step before the throne of grace," for tenor, the concertante violin plays endless triplet runs to illustrate the hurry, the voice imitating the runs - the rhythmic stepping gait aptly expressing the "hurry full of joy. A short secco recitative leads into the traditional four-part Lutheran chorale, "Mit Fried und Freud". Bach also used this chorale in his early funeral cantata, Actus tragicus.

      Video: Netherlands Bach Society - Interview with Sato /
      J.S. Bach Foundation
      (St. Gallen) - Workshop (in German) - Contemplation (in German)




    2. Mit Fried und Freud ich fahr dahin, BWV 125, 2 February 1725

      Chor: Mit Fried und Freud ich fahr dahin
      Arie (Alto): Ich will auch mit gebrochnen Augen
      Recitativ und Choral (Bass): O Wunder, daß ein Herz
      Arie - Duett (tenor, Bass): Ein unbegreiflich Licht erfüllt den ganzen Kreis der Erden
      Rezitativ (Alto): O unerschöpfter Schatz der Güte
      Choral: Er ist das Heil und selig Licht


      "With peace and joy I go from here"
      Text & translation

      Scored for three vocal soloists (alto, tenor and bass), a four-part choir, horn to support the chorale tune sung by the soprano in the outer movements, flauto traverso, oboe, oboe d'amore, two violins, viola, and basso continuo.

      Chorale cantata. The gospel for the feast day, the Presentation of Jesus in the Temple, includes Simeon's hymn Nunc dimittis, which Luther paraphrased in his hymn, creating an unusually close relationship between the hymn and the liturgical occasion. Bach had used individual stanzas of the hymn in his early funeral cantata Gottes Zeit ist die allerbeste Zeit, BWV 106, and in cantatas of his first Leipzig cycle.

      The impressive opening chorus begins with an introduction in 12/8 time, like pastoral siciliano music in which the flute and oboe play with the strings, and is based on Luther's rendering of the Nunc Dimittis. The soprano sings the cantus firmus in long notes. In keeping with the text, the phrases "gentle and still" and "death has become my sleep" are treated softly and homophonically, modulating into distant keys.

      The long and slow alto aria is accompanied by a flute and an oboe d'amore (without strings). This is rather dissonant and solitary music. Note the broken melody caused by the words "broken eyes" and the full stop on the word "die" - Bach was a great rhetorician!

      In the bass recitative with chorale, the chorale melody appears unadorned except for the last line, "in death and also in dying," which is extended by two bars and emphasized by chromatic coloring and rich ornamentation. The recitative and chorale elements are linked by a string motif that runs throughout the movement. The duet between tenor and bass is lively and melodious, like light shining in the darkness. A recitative leads into the final four-part chorale setting.

      Video: J.S Bach Foundation - Workshop (in German) - Contemplation (in German)



    3. Ich habe genung, BWV 82, 2 February 1727

      Aria: "Ich habe genung"
      Recitative: "Ich habe genung"
      Aria: "Schlummert ein, ihr matten Augen" ("Fall asleep, you weary eyes")
      Recitative: "Mein Gott! wenn kömmt das schöne: Nun!" ("My God, when will the lovely word come: 'Now!'")
      Aria: "Ich freue mich auf meinen Tod" ("I look forward to my death")


      "I have enough"
      Text & translation

      Scored for a bass soloist, oboes, two violins, viola, and basso continuo.

      Bach composed the solo bass cantata for the feast of Mariae Reinigung in Leipzig in 1727 and premiered it on February 2 of that year. A version for soprano, BWV 82a, probably premiered around 1731, with the obbligato oboe replaced by a flute. Some of the music also appears in the Notebook for Anna Magdalena Bach. It is revered as one of Bach's most recorded and performed sacred cantatas, and its opening aria and so-called "slumber aria" are hailed as some of his most inspired creations.

      The libretto is based on the pericope of the Presentation of Jesus in the Temple, with Simeon's hymn Nunc dimittis (Luke 2:22-32). More than Bach's earlier works on the same theme, Ich habe genug emphasizes the longing to escape earthly misery and be united with Jesus. While the identity of the poet was previously unknown, recent research suggests that it was Christoph Birkmann, a student at the University of Leipzig in the 1720s.

      Truly one of Bach's most exquisite cantatas for solo voice, it eschews choruses or chorales and consists solely of three arias and two recitatives for bass voice.

      The first aria ("I have enough, I have taken the Savior, the hope of the righteous, in my eager arms") is profoundly beautiful, reflecting Simeon's acceptance of the end of his life with a mixture of melancholy and resignation. Beginning with an expressive melody of the obbligato oboe, which is seamlessly taken up by the voice at the words "I have enough," one can find a sense of serene satisfaction with life and its end in the elegiac tones of the aria's expression.

      The following recitative begins with the same phrase as the aria, "I have enough," set to a new melody. The middle section emphasizes "Laßt uns mit diesem Manne ziehn!" (Let us go with this man!), an invitation to follow Jesus, presented through an arioso in which the continuo follows the singer.

      The second aria ("Fall asleep, you weary eyes, close softly and pleasantly") serves as the emotional climax: it functions as a lullaby or slumber aria, both for the death of Simeon and for the sleeping Christ Child. It is intricately structured, consisting of a da capo aria in three sections, framed by a string ritornello that repeats the first section within the middle section. As Julian Mincham writes, "The frequent pauses, where everything temporarily comes to a standstill, are suggestive of that peaceful closing of life where there is no activity and disorder is a thing of the past". It is one of the most beautiful pieces of music ever written.

      The final aria is a joyful dance that anticipates death as the fulfillment of desire: "I look forward to my death". The joyful longing for the hereafter is expressed through agile coloraturas that characterize the entire movement. Though the opposite of life-affirming, this is music of serene contentment.

      Video: Netherlands Bach Society - Interview with with bass Thomas Bauer, conductor Lars Ulrik Mortensen, & oboist Martin Stadler /
      J.S. Bach Foundation 
      (St. Gallen) - Workshop (in German) - Contemplation (in German) - Anniversary concert (15 years J.S. Bach Foundation with Nuria Rial & Manuel Walser)



    4. Ich lasse du nicht, du segnest mich denn, BWV 157 (Leipzig, 1727)

      Arie (Duett Tenor & Bass): Ich lasse dich nicht, du segnest mich denn!
      Arie (Tenor): Ich halte meinen Jesum feste
      Rezitativ (Tenor): Mein lieber Jesu du
      Arie, Rezitativ und Arioso (Bass): Ja, ja, ich halte Jesum feste
      Choral: Meinen Jesum laß ich nicht


      "I am not letting you go, unless you bless me first!"
      Text & translation

      Scored for two vocal soloists, tenor and bass, a four-part choir only in the closing chorale, flauto traverso, oboe, oboe d'amore, two violin parts, violetta and basso continuo.

      This cantata is a reworking of the first part of a funeral cantata to a libretto by Picander for Johann von Ponickau, privy councillor and chamberlain at the Saxon court. Although small in scale - it calls for only six instruments - the work is of great density. It begins with a beautiful duet ("I will not let you go, therefore bless me"), a canon for tenor and bass with flute, oboe and violin. The movement contains only one line: the biblical quotation from Genesis, which became the cantata's title. It has an eight-bar ritornello that opens, closes, and divides the movement, with a prominent imitative motif to the words "I will not leave you. The two solo voices sing the theme, introduced by the continuo, in a canon. The movement is scored for six voices, flute, oboe d'amore, and continuo.

      The tenor aria ("I hold my Jesus tightly") has a beautiful oboe d'amore accompaniment. The "holding" of Jesus is illustrated with typical long notes. It is a difficult tenor aria with elaborate melismas. The aria, in a gentle triple meter, is based on two motifs, one with long pause notes illustrating faith, and coloraturas representing "with force. This vocal part is even more difficult because there is no orchestra to help or cover the voice.

      The tenor recitative, "My dear Jesus, when I suffer oppression and torment, then you are my joy," is lushly accompanied by strings. It recalls some of the motivic material of the first movement.

      The bass aria "Yes, yes, I hold Jesus tightly" has an integrated recitative and a lovely part for flute. In contrast to the earlier movements, the mood is one of joyful, even exuberant expectation. The scoring for flute, violin, and continuo is reminiscent of countless trio sonatas by George Frideric Handel, Georg Philipp Telemann, and others. The music opens with a ritornello. Structurally, the movement completes most of a da capo aria before a recitative episode interrupts the recapitulation of the A section. The music alternates between aria and recitative twice more before a final aria section concludes the movement. An intimate harmonization of the chorale "Meinem Jesus lass ich nicht" concludes the cantata.

      Video: J.S. Bach Foundation (St. Gallen) - Workshop (in German) - Contemplation (in German)



    5. Der Friede Sei mit Dir, BWV 158 (Weimar years 1713-1717)

      Rezitativ (Bass): Der Friede sei mit dir
      Arie (Bass und Choral Soprano): Welt, ade, ich bin dein müde
      Rezitativ und Arioso (Bass): Nun, Herr, regiere meinen Sinn
      Choral: Hier ist das rechte Osterlamm


      "Peace be with you"
      Text & translation

      This cantata seems to be a mixture of fragmentary movements from two originally different cantatas: the most substantial parts, 2 and 3, are clearly for the purification of Mary, as they refer to the story of Simeon. The first and last movements, however, refer to Easter, so this cantata may also have been used on the third day of Easter. It is possible that these are parts of different cantatas that Bach or someone else later put together for an unknown occasion. Only four singers are needed for the final chorale, otherwise the score requires only a bass and a soprano. The cantata is ultra-short and the instrumentation sober. Central to all parts is the contrast between heavenly peace and earthly turmoil. The individual movements are all excellent, especially the bass aria ("World, farewell, I am tired of you"), which is woven around a chorale sung by the soprano and accompanied by a solo violin in the high register. The work concludes with the fifth part of Luther's hymn Christ lag in Todesbanden.

      Video: Netherlands Bach Society - Interview with bass Matthew Brook /
      J.S. Bach Foundation (St. Gallen) - Workshop (in German) -
      Contemplation (in German)