Bach and Dante: hellish trials, heavenly light

So while I reached the Empyrean with Dr Scafi and Professor Took at the Warburg, and got to the end of reading Paradiso shortly afterwards, serendipitously just prior to visiting the Ravenna Festival, the one-Bach-cantata-per-Sunday scheme bit the dust again, this time on the first Sunday after Trinity. I'd already accumulated a backlog, which just got too much with so many summer weekends away.

It does seem good, though, to end on a very rich masterpiece which I also got to hear in John Eliot Gardiner's second Bach cantatas concert in the Barbican's rich Barbican weekend (alas, the only one I could make). BWV 20, 'O Ewigkeit, du Donnerwort', had to be a big statement - it launched Bach's second Leipzig cycle on 11 June 1724 (thus another image of the Thomaskirche from my first acquaintance with it last December). 

No-one could write about this thunderbolt of invention better or with more inside knowledge than Gardiner, and he does so in Music in the Castle of Heaven, pages 313 to 317 (I recommend you read it all, of course).

It is an astonishing piece, one that sets the tone for the whole cycle and sums up so many of the original features we will encounter - a new range of expression, the use of operatic technique to enliven the doctrinal message and wild contrasts of mood....We seem to be already in the death-throes of the Trinity season, not at its start - but then Bach's was an age that had a taste for apocalypse and the theme crops up regularly and unexpectedly.

What, in  briefer terms, does Bach serve up? First a choral fantasia in the form of a French overture, starting with an astonishingly original idea and freezing us in our tracks on a diminished seventh, followed by heart-quaking fragments in a slower middle sequence. What an effect the three stammering oboes have at this point. No idea whose performance this is, but good to have the score accompanying the opening chorus on YouTube.

A tenor aria with a turbulent bass line and sorrowing strings 'piles on the agony' (Gardiner). The bass seems to shift into an almost comical light for the over-assertions of 'Gott ist gerecht', but we are back with pain and grief with the alto's tragic chromatic number. The coda, piano, for strings alone reprising what's been sung, is a subtle dramatic coup.

After this, prefaced by a hymn stanza, the preacher would have given his sermon. His the prerogative to make the transition to a very different mood, striking with the huge range of bass backed up by trumpet and strings. To my ears it outdoes Handel's 'The trumpet shall sound', but maybe familiarity has bred a certain taking-for-granted of that magnificent aria. There's a very expressive 'repent ye' alto solo, and then what struck in the Barbican concert, almost whispered throughout, as one of the most extraordinary, dramatic inventions in all the cantatas.

I have to quote JEG on this, since he clearly thinks so too:

It is not very often that Bach resorts to lurid pictorialism of the Hieronymus Bosch kind; yet, in the ensuing duet delivered to the errant programme as though by Bunyanesque angels (alto and tenor), he treats us to a ghoulish cameo of 'howling and chattering teeth', of the ominous approach of the hand-drawn hearse as it clatters across the cobbled street. Successions of first inversion chords over a disjointed bass line in quavers with parallel thirds and sixths in the voice parts give way first to imitative and answering phrases, then to an anguished chromaticism evoking the bubbling stream and the drop of water denied to the parched rich man. The voices join for a final flourish. We hear the gurgling of the forbidden water and the continuo playing a last furtive snatch of the ritornello. Then, dissolve...fade out...silence. Extraordinary.

This performance isn't a patch on Gardiner's, and I've got so used to hearing top mezzos and contraltos on the Rilling set that the countertenor doesn't please me much, but it's helpful to see what Bach is doing in the score.

There is light at the end of the concluding chorale, but the overall impression is one of disruption - and total, timeless genius. I may have given up this year, but I'll be thrilled to pick up where I left off in June 2019, sticking to the 1724 sequence.

In my last post yoking Bach and Dante, I was worried that our Warburg discussions about selected cantos of Paradiso were more interesting than the poetry in question. All that changed when Dr Scafi read, and Professor took reflected upon, Canto 17. We are in the heaven of Mars, moving upwards through concentric circles of planets, where we meet Cacciaguida, who died before Florence turned, in Dante's view, to the bad. This is the chance for our poet to lament the moral decline of his beloved city and to make the third, last and most explicit reference in the Divina Commedia to his own exile.

Cacciaguida, 'gazing at the point to which all times are present', makes this prophecy to Dante:

Tu lascerai ogne cosa diletta
   più caramente; e questo è quello strale
   che l'arco de lo essilio pria saetta.

Tu proverai sì come sa di sale 
   lo pane altrui, e come è duro calle
   lo scendere e 'l salir per l'altrui scale. 

E quel che più ti graverà le spalle, 
   sarà la compagnia malvagia e scempia
   con la qual tu cadrai in questa valle; 

che tutta ingrata, tutta matta ed empia 
   si farà contr' a te; ma, poco appresso,
   ella, non tu, n'avrà rossa la tempia. 

Di sua bestialitate il suo processo 
  farà la prova; sì ch'a te fia bello
  averti fatta parte per te stesso. 

You will leave behind everything loved most dearly, and this is the arrow that the bow of exile first lets fly. You will learn how salty tastes the bread of another, and what a hard path it is to descend and mount by another's stairs. And what will most weigh upon your shoulders will be the wicked, dimwitted company with whom you will fall into this valley, who will become utterly ungrateful, mad and cruel against you, but shortly after they, not you, will blush. Of their stupidity the outcome will provide the proof, so that for you it will be well to have become a party unto yourself.

The literal translation, as in previous blog instalments, is by Robert Durling, though I haven't scanned it as he does. Shall find it impossible to read more 'literary' versions, having once seen the unreproducable beauty of the Italian.

Dante, as ever, is sure of his place in history, perhaps in all eternity. Caccaguida advises him to 'make manifest your whole vision', however galling that may be at first to those with a guilty conscience. And in fact he didn't suffer in his wanderings for long, coming under the wing of the Lombards and then finding his final haven in Ravenna.

His destination as the pilgrim of Paradiso, though, is the Empyrean, and a brief vision of God in the final Canto, 33, which must have had some impact on Cardinal Newman in The Dream of Gerontius. As we move towards the greatest luminosity, Dante coins ever more neologisms - 'trasumanar', 'transhumanizing', the most famous of all, was actually introduced in 1.70 and begins to be properly realised in Canto 30 - and finds ever more poetic ways of saying 'I lack the words to describe what I saw' (the last two are in 33, lines 54-7 and 120-2).

Finally, within 'three circles, of three colours and one circumference' - the Trinity - he sees 'what seemed to me painted with our effigy'. Does this mean that man/mankind is the last vision - that, as Professor Took put it, 'central to the Godhead is the human project', that neither God nor man should be alone? I love, as usual, his summation of Dante heading 'into a plenitude of proportionate understanding and ultimate love'.

My end is going to be another beginning, which I've described on the musical front on The Arts Desk: Ravenna, where Dante could not have been unaffected by the dazzling domes of light, whether in the blue-and-gold intimacy of Galla Placidia's Mausoleum - pictured at the top of the post - or the lofty heights of San Vitale.

On this visit, my second since leaving my last Interrailing pal in the city's youth hostel and making my first independent travel in 1982, I fell in love with Dante's final resting place. On, then, eventually, to those most heavenly of mosaics.

Ever upwards with Bach and Dante

You can see I'm in danger of being left behind on terra firma in both my big pursuits of the year, with four out of seven Bach cantatas to catch up on here - I'll deal with the other three alongside next today's in a future post - and four Dante lectures to comment upon, of which I missed one. Nevertheless I'll make some effort to be light and airy like the masters.

It seems I was premature in leaving Purgatorio behind in my previous Dante/Bach post: there turned out to be one more Warburg Institute class on the middle cantica. The most treasurable utterance, of many, that I took away from Professor Took, of many, was a very helpful summary of the Dantean essence in response to one of the questions in the discussion: 'Peope's lives are mixed, ambiguous in the extreme, simultaneously in hell, purgatory and paradise. In order to explore [the issue], he divides it out. The moment of truth lies somewhere in the unutterable complexity of the here and now'.

Even so, Dr Scafi prepared us for 'a difficult and allegorical Canto' (33, the last, of Purgatorio) in the shape of the final processional which represents the triumph of the church (sketched above by Botticelli, no less), complete with the four cardinal virtues, three theological virtues and Beast of the Apocalypse. The difficulties pale into insignificance once we reach Paradiso. Dante warns the slackers among us - and there must be many more now than in that religiously obsessive age - at the beginning of Canto 2 (with acknowledgment to Robert W Durling's literal translation):

   O voi chi siete in piccioletta barca,
desiderosi d'ascoltar, seguiti
dietro al mio legno, ché cantando varca:
   tornate a riveder li vostri liti,
non vi mettete in pelago, che forse,
perdendo me, rimarreste smarriti;
   l'acqua ch'io prendo già mai non si corse;
Minerva spira, e conducemi Appollo,
e nove Muse mi dimostran l'Orse.

O you who in little barks, desirous of listening, have followed after my ship that sails onward singing, turn back to see your shores again, do not put out on the deep sea, for perhaps, losing me, you would be lost; the waters that I enter have never before been crossed; Minerva inspires and Apollo leads me, and nine Muses point out to me the Bears.

Despite the comfort of mythological and classical signposts, the Christian theology, albeit that Dante has such a singular take on much of it, is what makes so many of Beatrice's homilies rather hard for the contemporary reader. So is the assurance of a now outdated cosmology; it can't all be taken as poetic metaphor, after all. Nevertheless, the guidance of our Warburg Dante and Virgil (who has long disappeared from the scene in the Divina Commedia, of course), and the thoroughness of the notes to the Durling edition (of which the Paradiso volume runs to 873 pages) make the most difficult journey worthwhile.

The best of our two most recent classes, for me, has been in the discussions. I'm getting antsy: why should Piccarda Donati and the empress Constanza be in the lowest sphere, the moon, in Canto 3 (pictured above), simply because men snatched them out of their nunneries and forced them into unspeakable wedlock? And why does the narrative of Dante's Thomas Aquinas about St Francis seem so hard and charmless to us, expecting at least something of the goodly saint's conversation with nature?

Dante's Beatrice provides part of the answer when it comes to the two paradisical ladies in Canto 4: they merely appear in the moon, and actually adorn the first sphere, the Empyrean. It's a matter of conscience. Well, that's half satisfactory. And Prof. Took thinks that the narrator Dante is playing the serpent when he asks them if they don't desire a higher place. Smiling and joyful Piccarda replies that 'it is constitutive of this blessed to stay within God's will, and thus .our very wills become one' ('Anzi e formale ad esto beato esse/tenersi dentro a la divina voglia/per ch'una fansi nostre voglie stesse', 3.79-81).

As for Francis, the harshness is to do, as Prof. Took put it, with Dante's 'stringent selectivity' - he has an axe to grind with the Dominicans and their tendency towards luxury in opposition to the Franciscans, led by a man who took Poverty as his Bride. He's 'too angry', has 'too much of an agenda' to spend time on the birds and the beasts.

Bach doesn't always do the expected thing, either, though his line of communication is always direct thanks to the expressive power of music. His first Ascension cantata for Leipzig, 'Wer da gläubert und getauft wird' comes not with trumpets and drums but an exquisite halo of two oboi d'amore, a short if uplifting opening chorus and an affirmative tenor aria with ardent violin obbligato. Loveliest is the chorale for soprano and mezzo in imitation with dancing continuo support, as Brides of Christ complete with joyous 'eia's- irresistible when Rilling's soloists here are Arleen Auger and Carolyn Watkinson.

That fine alto distinguishes BWV 44, 'Sie werden euch in den Bann tun', with a superb aria alongside oboe and bassoon. The opening is surprising: two parts of the text run respectively as a duet for tenor and bass and a harmonically wayward chorus in faster tempo. The chorale for tenor here has a distinctly weird, chromatic accompaniment from bassoon, there are fabulous adventures from the bass line in the virtuoso soprano aria, verging on the Handelian, and the closing chorale is familiar from its similar setting in the Matthew Passion.

BWV 172, 'Erschallet, ihr Lieder, erklinget, ihr Saiten!' for Whitsunday, is much more what one might expect for Ascension. It comes as no surprise to learn that its three celebratory trumpets, which go virtuoso-crazy in the bass aria (a good, if short alternative to Handel's 'The Trumpet Shall Sound'), were originally meant for a secular celebration, but they suit the celestial setting of the Weimar chapel (pictured below, no longer extant, alas) for which they were destined in 1714. The tenor aria offers some room for reflection, and a presumably deliberate harping on minor seconds in the 'weh' of 'wehet'.

Intimacy is apt for the Whitsun Monday and Tuesday cantatas, both of which begin with charming recitatives. BWV 173, 'Erhöhtes Fleisch und Blut", is another cantata adapted from a profane congratulatory set. It haas a radiant beginning (plus a non-chorale final number, unusual but not unique among the cantatas) and a lilting 6/8 tenor aria (beautifully sung on the Rilling set by his regular, Adalbert Kraus) with flute doubling first violin line to strong effect. The most original number, in which each of three verses, first for bass, then soprano, then the two together, is treated with increasing elaboration, is ruined by the only inadequate soprano I've heard on the Rilling set so far; let's hope she's a one-off.

BWV 175, 'Er rufet seinen Schafen mit Namen' captures the good-shepherd pastoral aspect with three recorders - and we're back to excellent soloists - Watkinson, Schreier, Huttenlocher - exchanged for two very florid trumpets before the finale choral reverts to the original colouring. Last night, in the only one of the three Gardiner cantata sequences I was able to catch over the Bach weekend at the Barbican, there was equal rustic beauty in the perfect correspondence between countertenor Reginald Mobley and Rachel Beckett and Christine Garratt on two transverse flautes for the aria 'Wohl euch, ihr auserwählten Seelen' in BWV 20. But I feel that's all I can write on the evening's cornucopia of riches for now, lest you feel drowned in BWV numbers. More anon.

Communal song and prayer in Dante's Purgatory

'Cantavi tutti insieme con una voce' - 'they were all singing together with one voice'; 'Quest'ultima preghiera, segnor caro, già non si fa per noi, ché non bisogna, ma per color che dietro a noi restaro' - 'this last prayer, dear Lord, we do not make for ourselves, since there is no need, but for those who have stayed behind'. Welcome to the shared experiences of Dante's Purgatorio. The singing souls in the boat with an 'angelic pilot,' steering with wings, and the proud who hope to be redeemed but are weighed down by stones on their shoulders share a selfless communion.

As our Dante to the Virgil of Dr Alessandro Scafi  at the Warburg Institute's free course on the Divina Commedia, Professor John Took, reminded us this week, 'no one in the Inferno says "this is for them," only "this is for me" ', and the only kind of association there is in implicating others in one's own catastrophe. 'There is no creative sharing in the Inferno'.

Yet somehow we shared Dante's horrified savour of being there - all those fascinating individuals cognisant of their guilt but unable to repent. In one of many surprising parallels with a very different text I'm working on with students in this term's Opera in Depth, Dostoyevsky's From the House of the Dead (or Notes from a Dead House, as the translation I'm now reading, that of Richard Pevear and Larissa Volokhonsky, has it), the author who shared the fates of the most hardened criminals in Siberia puts his finger on the plight of the damned in speaking of one of the other prisoners: 'he was fully aware that he had acted wrong...but though he knew it, he seemed quite unable to understand the real nature of his guilt'.

With Dante, one can take any number of variations on that theme, so superbly realised are the figures as dramatic characters, but it's such a relief to see the light as Dante and Virgil go through the centre of the earth and find themselves on the other side, in the Antipodes, with a different starscape. Canto 1 of Purgatorio dwells so loving on the beauty and wonder of the sky, and paints a landscape with rushes at the foot of the mountain to be climbed,

but in between we meet Cato, guardian of Purgatory,

and in Canto 2, an even more 'real' personality - the composer Dante had known (and we don't, despite a 20th century namesake) whom he addresses so warmly as 'Casella mio'.

Yesterday evening produced an interesting contrast. On the one hand we had the bas-reliefs of humility on the terrace of Pride

and its stone-laden incumbents delivering Dante's version of the Lord's Prayer, which Dr. Scafi had students read in Arabic, Mandarin, French and Spanish, a tribute to the insurance magnate Marco Besso who in 1908 produced a book with the same text in multiple languages; Dante provides a gloss within the poetry on the meaning of the text.

On the other we were back to living figures, as it were: Omberto Aldobrandesco, who wants to humble his earthly pride in family but can't resist rolling out the splendid name - as Dr Scafi did, with relish - and Oderisi, a leading manuscript illuminator. This leads Dante, through Oderisi, to a disquisition on the transience of fame both in art - Cimabue has already yielded first place to Giotto -  and in literature, 'one Guido', Cavalcanti, has taken the honour of 'first poet' from another, Guinizelli.

'Forse è nato chi l'uno e l'altro caccerà dal nido' - 'perhaps he is born who will drive both of them from the nest': Dante wryly references himself - and of course he did exactly that - but within a penitential context. He knew his worth; although there's no complementary homily on 'ars longa, vita brevis', we know from Paradiso that Dante saw himself as a crusader of the pen, not there to show off his skill. 'He lived out the difficulty of authentic poetic utterance,' said Took with his usual brow-furrowing eloquence, 'and had a definite sense of the longevity of his achievement.'

The attitude to the artist's task is avoiding hubris but at the same time 'implementing the properties of selfhood'. So un-Medieval this, so modern. The artist's destiny is to be capable of carrying out what he or she is called to do. And that means embracing human nature in all its complexity. Dante is a dramatic poet, not a dry moralist; he is greater than the parameters of his age's religious thought, and that's why we still read him. I was going to wind into this the introductory Purgatorio class's selection of lines which so beautifully render the difficult question of free will, but I can see I've gone on far too long, so that's for another time.

Bach and Dante: darkest before the dawn

Two Sundays ago I said farewell to meat with the last Bach cantata before Lent (during which time none was performed in Leipzig, though there's the odd one from earlier days) - 'Sehet, wir gehen hinauf', BWV 159, with its searing anticipation of the Passion. The next evening at the Warburg Institute we walked with Dante and Virgil across the frozen lake of Antenora, where traitors to their country or party are stuck, before encountering Satan at the bottom and emerging to start the climb to Purgatory.

Dr. Scafi and Professor Took had selected lines 1-90 of Canto 33, the awful tale of Count Ugolino's starvation in a tower along with his sons, and 20-69 of Inferno's final Canto, witnessing the 'emperor of this dolorous kingdom' with the supreme traitors in his three mouths, before reading the final description of the return to the 'bright world'.

Ugolino's narrative has no light in it, none at all. Dante condemns both the Count, facing the catastrophic consequences of his betrayal for young lives - those of his own offspring - and Pisa, 'shame of the peoples of the lovely land...For if Count Ugolino was reported to have betrayed your fortresses, you should not have put his sons on such a cross'. Ugolino will not look at his boys in their ultimate trial; he is like all souls in hell, cursing everything, angry with themselves, 'not transitive but reflexive' (Took); we understood his ambiguous last line - ''Poscia, più che 'l dolor poté 'l digiuno', 'Then fasting had more power than grief' - to imply that he succumbed to eating the bodies of his sons, though it could mean he simply died.

I was fascinated by the idea that the near-bottom of hell is not fire and brimstone, but ice, an atmosphere almost still but for the beating of Satan's terrible wings. Once we have reached the existential limits - 'Io non mori' e non rimasi vivo', 'I did not die, and I did not remain alive' - and witnessed the giant with Brutus, Cassius and Judas in his maws,

'we have seen everything - nothingness, no more to see...This is the turning place, the ontological fulcrum' (Took).

This coming Monday, after a fortnight's break, we are promised an investigation into 'the moral structure of Purgatory'. I have my second volume of the Durling dual-language Divina Commedia in readiness, and I'm just filling in the gaps of the first.

There is awfulness at the heart of Bach's BWV 159, but this setting of Christ on the cross's 'It is accomplished', 'Es ist vollbracht' (seen above on the monument I came across in suburban Bamberg last January), is consoling rather than a heartbroken treatment, most famously rendered in the alto's aria of the St John Passion. In the opening number, the bass-baritone Jesus' dialogue with the soul attributes the string halos around the voices differently to the comparable passage in the St Matthew Passion. It's good to hear the familiar chorale 'O sacred head so wounded' here, too. But the big aria with austerely beautiful oboe obbligato is the thing, and so beautifully sung by Philippe Huttenlocher on my companionable Rilling set. There's a Fischer-Dieskau recording, by the way, but it's much too slow.

Flaming frauds and frivolous flibbertigibbets

Forgive the excessive alliteration, but it seemed a neat way of conjoining this week's Dante and Bach discoveries. The latter is Richard Stokes's suggested translation for 'Leichtgesinnte Flattergeister,' the title of Cantata BWV 181. The former refers to Ulysses and Guido da Montefeltro, speaking as tongues of flame in, respectively, Cantos 26 and 27 of Inferno. The Eighth Circle, heading towards the bottom of the funnel, is reserved for 'Simple Fraud', and the eighth of its 11 bolgie contains these 'counsellors of fraud in war'. If we widen that definition to 'fraud in words', then it suits the three mini horror clowns I've rather crudely coloured in flame tones above - Gove, BoJob and J Rees-Mogg, the GoBoMo triplets, folk who use a rather silly form of cleverness to deceive the gullible, though God knows they're petty demons compared to Dante's heroic hell-dwellers.

Once again, following on the heels of the talking twigs, our artists are confounded by the fact that it's the flames that speak, not figures within; but you have to allow Blake and co their visual licence. What's said, as our reader Dr. Alessandro Scafi and interpreter of deeper meaning Prof. John Took underlined in Monday's Warburg session, is tauntingly selective and if you don't have the entire context - even this Ulysses/Odysseus narrative departs from the Greek sources, and Guido da Montefeltro is not as familiar to us as he was to those living shortly after his death - you need plenty of glosses even before the meaning can be plumbed.

Dante gives us Ulysses' last journey, but not as we know it from Homer. After leaving Circe, he does not head for Ithaca and the moving/violent homecoming of The Odyssey: 'neither the sweetness of a son, nor compassion for my old father, nor the love owed to Penelope, which should have made her glad, could conquer within me the ardour that I had to gain experience of the world and of human vices and worth' -

    né dolcezza di figlio, né la pieta
del vecchio padre, né 'l debito amore
lo qual dovea Penelopè far lieta,
   vince potero dentro a me l'ardore
ch'i' ebbi a divenir del mondo esperto
e de li vizi imani e del valore...

'A devenir del monde esperto' - this had been an earlier stage of what Prof. Took calls 'Dante's problematic humanity'. After the death of Beatrice, he spent time in the Florentine philosophical schools acquainting himself with Cicero, Boethius and, for him the greatest, Aristotle. His discoveries are noted in the Convivio. But this absolute enthusiasm for life-knowledge needed rethinking in the contet of his spiritual existence - 'quickened by grace and revelation' (Took) - and the Divina Commedia marks Dante's 'theological encompassing of reason'.

So did Dante see Ulysses as a dark image of his own earlier, 'recklessly self-confident' reasoning? He certainly refers to him a lot; and elsewhere he uses the idea of a physical journeying as the image of a spiritual one (the oceanic image crops up in Paradiso's Canto 2).  The below Doré illustration, by the way, is for The Rime of the Ancient Mariner, but it fits Ulysses' last journey towards the extreme west well.

 
Here Ulysses goes beyond the boundaries, marked physically by the Pillars of Hercules, and his crime is to use his tongue to persuade his old remaining company to follow him to what turns out to be extinction: 'you were made not to live like brutes, but to follow virtue and knowledge' ('fatti non foste a viver come bruti, ma per seguir virtute e canoscenza'). Is this hubris? Or, more precisely, in John Took's so-eloquent phrase, how 'the word fractures communion for pure self-interest'?

The end finally comes in the whirlwind from the high mountain surmounted by Eden; it sweeps the men to destruction.

There's fabulous drama in Guido's speech. The man of arms became a Franciscan, 'believing, so girt, to make amends; and surely my belief would have been fulfilled, had it not been for the high priest, may evil take him! who put me back into my first sins' -

   Io fui uom d'arme, e poi fu cordigliero,
credendomi, sì cinto, fare ammenda;
e certo il creder mio venìa intero,
   se non fosse il gran prete, a cui mal prenda!
che mi rimise ne le prime colpe...

This is Pope Boniface VIII, Dante's deadly enemy, who asked Guido's advice in subduing the Colonna family in Praeneste/Palestrina.

I love the dark humour of the black cherubim who seizes Guido's soul (depicted above by Joseph Anton Koch in a drawing in the Thorvaldsen Museum - he is also the artist below), saying, 'Perhaps you did not think I was a logician!' ('Forse tu non pensavi ch'io löico fossi!'). Then he drags Guido off to Minos, who twists his tail furiously eight times in judgment on the sinner destined for 'the thieving fire'.

 Next week we descend to the very bottom to meet Judas, Brutus, Cassius - and Satan. Io tremo.

Bach's BWV 181 takes us from the threat of hell to heavenly consolation via the New Testament reading for Sexagesima Sunday, the Parable of the Sower in Luke 8.4-15. The sower in question casts seed on four types of ground which image the varying types of receptivity to Christ's word, from stony to fertile. 'Leichgesinnte Flattergeister' is unusual in beginning with a bass aria in which some have detected the pecking of the birds who gather up the seed on the worst soil.

There's a helpful connection to Dante and Milton with the appearance of Belial in the aria's central section.

It feels to me more like an operatic number by Handel, strengthening the notion of theatricality in the cantatas. The recitatives are highly expressive, and in the short tenor aria, I love Rilling's choice of vivid harpsichord, mirroring the thorns of the text, against the bassline - throbbing at 'höllischen Qual' ('hellish torment'). The second recitative turns us to comfort, and a chorus at last, bright with trumpet and a soprano/alto duet in the middle. Gardiner praises its 'madrigalian lightness', a good way of putting it. This is a short cantata, but as original as any.

Magnificent severity from Bach and Dante

This week's Monday lecture-reading at the Warburg with our Dante and Virgil (though it would be hard to say which was which), Dr. Alessandro Scafi and Prof. John Took, seemed daunting: we entered the Inferno's Forest of Suicides with harpies above in Canto XIII and heard the unhappy end of Pie(t)ro delle Vigne (della Vigna, 1190-1249). Frederick II's right-hand man, he was brought low by envy and slander, and in desperation took his own life (the scene below, of Piero in prison before his suicide, is taken from a 1911 silent film based on the Inferno).

Our artists, including Blake up top and Joseph Anton Koch below, are at a bit of a loss how to illustrate Dante's depiction of the suicidal souls. He has them not as human figures trapped within trees, but voices coming from the spiny branches, which ARE the souls. The one which Dante snaps off, on Virgil's instruction, asks: 'Have you no spirit of pity at all? We were men, and we have become plants'. That seems a harsh fate when people are driven to take their own lives for all sorts of desperate reasons; one of the students in the class asked how it would be applied, say, to Holocaust survivors who years after their persecution can no longer live with themselves.

John Took's answer was, as before, that Dante's overwhelming compassion tempers the harshness (and I also read online a reader who had toyed with suicide during a depression deciding that the thorny-tree image is apt for how one feels when every moment of life is pain - I know something about that from my past episode too). The key stanza is

   L'animo mio, per disdegnoso gusto,
credendo col morir fuggir disdegno,
ingiusto fece me contra me giusto.

 ('My spirit, at the taste of disdain, believing by death to flee disdain, made me unjust against my just self'). There it is, in one line, the essence of so many of the Inferno's suffering souls, no less applicable to Francesca whom we visited the previous week - 'ingiusto fece contra me giusto'. Again there is the alienation of blame, the strategy for self-justification, the infernal circularity with no way out. We all know about that, so we can identify with Piero, too.

But there's more. As a master of Latin prose and rhetorical skill, Piero needs the eloquence of his calling, and Dante provides it in the arrangement of repetitions, extending even - slightly absurdly - to the surrounding narrative as well as the speech: 'Cred'io ch'ei credette ch'io credesse', 'My belief is that he [Virgil] believed that I must believe...'). Whereupon someone recalled Sir Humphrey saying something similar in Yes Minister ('oo eez Sir Amphrey?' asked Dr. Scafi, to general amusement - and why, as an Italian, should he know - though while in India, we saw a candidate on that country's Mastermind answering questions in his specialist round on that classic BBC comedy). And there was a fun parallel - for Sir Humphrey, too, was 'he who held both the keys to the heart' of his master.

As for the topology, which stays the same for the rather puzzling sequel to Piero's explanation (the chase of prodigals pictured above), although Dante talks about Piero being a 'great thornbush' ('gran pruno') in Line 32, he has earlier described 'not green leaves, but dark in colour, not smooth branches but knotted and twisted no fruit was there, but thorns with poison', which gives me licence to think of those terrifying thorny giants from Brazil which are to be found in abundance in Palermo's amazing Botanical Gardens. Any excuse to wheel out three specimens I snapped on our first visit:

I find fascinating the link between these mortal trees and the metamorphoses of antiquity; Dr. Scafi cited Daphne and the three sisters of Phaeton, while Dante seems to invoke Virgil's tree-bound Polydorus whom Aeneas discovers transformed in Thrace. My question was whether Dante was doing something completely new in giving his trees the voices of former humans - again, not figures within the wood, but the wood itself? Yes, came the answer, as with so much else, he has transformed the original transformations.

I expected to find something sweeter in the Bach cantata for Septuagesima Sunday, BWV 144, which takes its title from Matthew 20. 14 - 'Nimm, was dein ist, unde gehe hin' ('take what is yours, and go your way'), from the Parable of the Workers in the Vineyard. But all is austerity here. The men plunge in without preface in the opening chorus, a short fugal elaboration with multiple repetitions of 'gehe hin'; the alto air is wonderfully severe, with its low, rich pulsing strings. Rilling and that superb contralto Helen Watts conjure the necessary grandeur here.

There's some softening with the two chorales, but even the soprano solo (Auger again) is in the minor, with spare support from oboe d'amore and bassoon.  A short but far from conventional cantata for the Leipzig choristers in 1724 to get through quickly before the winter cold inside the Thomaskirche froze them to the spot.

It's such a rich time, with this weekly Bach and Dante running alongside my Monday classes on another work of inexhaustible riches, Wagner's Das Rheingold. Our only genius of the stage Richard Jones returned this week to talk about his Ring, as well as his recent Royal Opera production of La bohème, and he was more relaxed and funnier than ever. Maybe more on that anon; but suffice it to say that once we've left Wagner's 'preliminary evening' behind, we'll be moving on to another strange masterpiece, Janáček's From the House of the Dead, so the revelations should keep on coming.