S ince Martin Luther, music was increasingly understood as an investigative sonic rhetoric. For a long time, composition was dominated by the desire to convince and move the listener. From 1533, when music theorist Nicolaus Listenius introduced the concept of musica poetica, until 1606, when Johannes Burmeister published his rhetorical analysis of a motet by Orlando di Lasso, the need for ever-more forceful modes of expressing emotions grew—leading to stronger emotional contrasts and increasingly rich sonorities… Their survey of rhetorical figures in music and the effect of these on the listener reveals that composers of the period had a single major aim: to construct a composition like a speech, touching the listener’s feelings, preferably for an edifying religious purpose.”On Sunday, 08-JUN, Peter Pontvik and members of Ensemble Villancico performed pieces from the Källunge Codex, as part of the Stockholm Early Music Festival (SEMF). The concert was held in the Bullkyrkan (Stadsmissionen) in Gamla Stan, the old-city part of Stockholm whose buildings date to medieval times and earlier.
— Peter van Tour, 2005.
S veriges kanske mest kvalificerade musikfestival. (Perhaps the most superior music festival we have in Sweden).”
— Aftonbladet, Stockholm.
Ensemble Villancico, comprised of 8 singers and 4 instrumentalists, was founded in 1995 by Peter Pontvik. For the Källunge SEMF performance, the instruments were trombone and Baroque organ. The ensemble predominantly performs music from the Baroque period and is the only ensemble in Scandinavia to do so. The ensemble has won several important awards, including the Ivan Lukacic Prize at the Varazdin Baroque Festival in 2001 and the Swedish Grammis award. Pontvik has been Artistic Director of SEMF since 2002.
- Jessica Bäcklund, soprano
- Nina Åkerblom Nielsen, soprano
- Gonca Yazan, alto
- Dan Johansson, countertenor
- Love Enström, tenor
- Martin Vanberg, tenor
- Yamandú Pontvik, baritone
- Peter Pontvik, contertenor
- Jens Malmkvist, bass
- Michael Dierks, organ
- Daniel Stighäll, trombone
The SSAATTBB orchestration allows for a number of rhetorically and spatially evocative treatments (including antiphonal SATB-SATB double choir). The organ and/or trombone add immensely to the remarkable aesthetic effects that Ensemble Villancico achieves.
Exultate justi in Domino by Vulpius (with organ) and Duo Seraphim clamabant by Aichinger (with organ & trombone) are particularly beautiful. The latter work starts with an atmospheric duet of the two sopranos in close-harmonic chase, over an organ continuo with subsequent passages of homophony. Some of the works are dense harmonies in ‘stile antico’ (Dulichius; Vulpius). More modern compositional styles (Praetorius) are also represented in the Codex.
The clarity of tone and diction and the fullness and roundness of the voices were superb. And the Bullkyrkan—an unlikely narrow, tall sanctuary on the second floor of the ancient Gamla Stan Stadsmissionen in the noisy medieval Stora Torget (big square)—was surprisingly congenial, acoustically. The echoes and reverb time from where I was sitting in the balcony were not excessive and in fact lent a 17th-Century authenticity to the performance. (It is odd that we routinely talk of period instruments for historically-informed performances and the attributes that make a particular instrument period-appropriate, but rarely speak of ‘period performance spaces’ and the acoustical attributes that make them period-appropriate or not.)
The small organ with its human diapason and reedy colors at times functions as a ‘narrator’ rhetorically. By contrast, in some dark-hued passages it blends nicely as liminal accompaniment with the singers. This organ and these arrangements for it from the Källunge Codex evoke and reinforce the 17th-Century North German / Baltic liturgical conceit, a kind of Reformation ‘hyper-responsibility’ that views humankind as challenged by what Life (Nature; God) dishes out and challenged by the frail flesh and human nature itself—the organ part tells us how and with what consequence, and the voices plead and declare the mortal parishioners’ responsible intent. Bergman’s and other Swedish films come to mind, Halldor Laxness’s books, the Eddas…
Impressive, too, was Göteborg Baroque trombonist Daniel Stighäll. In some of the pieces without organ the trombone part is essentially a vocal part without words—‘toning’ vowels. Don Campbell refers to toning as the vocalization of elongated vowel sounds, and this description is entirely fitting to describe Stighäll’s rendering of his parts. When toning is done with one’s vocal cords, the sounds traditionally are those of the vowels (ah, aye, ee, oh and oo) but are not limited to them. Stighäll simply does toning with his lips and trombone—the effect is more vocal than instrumental.
Toning is a primordial experience—music-therapy without words but with the rhythm and constraints of breathing. It focuses the performer’s and the listeners’ attention on the mortal, physiological necessity of inspiration and expiration. It is a kinesthetic immersion in one’s corporality and fleshiness as living creature, and in one’s mortalness as an obligate breather-inner-and-outer of air.
The wordless (in-)toning allows—Compels!—our minds to end their internal chatter and enables our creative and reflective connection of mind, body, and spirit.
The trombone ‘vocal part without words’ creates an ambiance where the mind finds its own contexts for the sounds. There are no pre-formed meanings associated with the sounds and the experience tends to be non-linear, splanchnic, pre-verbal. Wordless as it is, the trombone triggers memories of ancestors and relatives who have passed away; enables us to enter into non-ordinary time, a mystical dream-time, in a way that the singers alone cannot do. This is no passively ‘received’ spirituality; this is the stuff you actively fashion under your own power.
T he poetics of music is a mathematical science through which one creates a delightful and pure harmony on the score paper, so that this can then be recreated by singing or playing with the intention of bringing people to spiritual communion with God.”
— Johan Gottfried Walther, 1708.
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