Rossini’s Moïse et Pharaon is a work that escapes definition – is it an Italian or a French opera? An opera or an oratorio? Is it bel canto or early Romantic opera? Is it worth the detour or not? The creation of this peculiar work explains its uniqueness – what began as an adaptation of Rossini’s own 1818 Mosè in Egitto, premiered at the Teatro San Carlo, in Naples, for the 1827 season of the Opéra de Paris ended up in an extreme make-over that turned it into a grand Opéra with two extra acts, a ballet and newly composed numbers. The transformation is more than structural; the opera seen in Naples was more eventful and turned around personal affairs with a biblical background, while the Parisian opera is mostly about the religious and political situation famously described in the Old Testament with the chorus as the most distinctive element of the score.
It is, of course, very tricky to stage – not only because of the special effects – and director Tobias Kratzer concocted a very crafty and often clever production for the work’s premiere in Aix-en-Provence. The action is updated to our days and all historical and geographical references are deleted. The opposition between two people is the story told here – and the duality is mathematically followed during the 5 acts. First we see a place that looks like the Place des Martyres de la Résistence (i.e., the Archevêché, the venue where these performances take place). It is divided in half by an imaginary line – to the right a business office with design furniture, to the left a camp with refugees. All communication between these words is carried by computers and loudspeakers. Only Moses is seen exactly as in Cecil B. DeMille’s movie with Charlton Heston. For the festivities for Isis, the place is entirely shown as the Pharaoh’s designed offices, but the division remains. To the right we have the seating area for those who are watching the ballet on the left. The action doesn’t stop for the dance – while we’re watching Jeroen Verbruggen’s charming, athletic choreography, the “Egyptians” are reading on Twitter about what the “Hebrews” are up to. The plagues are shown on big screens – fire, flood, hurricane, drought – it looks as if they had are watching today’s news on CNN. Now we go for the SPOILER ALERT moment – the last set shows the same scenery as if the seashore was just on the other side of the square. Apparently there is no division – we’ll only discover it when Moses and his followers get on boats facing the audience. The lights are off and then we see them crossing to the auditorium. Soloists and chorus singers sit next to us to watch a film where we see the “Egyptians” (the corporate people in suits and tailleurs) drown and sing the last chorus.
Although there are structural problems – the situation of refugees in Europe is dissimilar to that of the Hebrew slaves in pharaonic Egypt (the Egyptians don’t want them to leave in the first place…), and the updating involves lots of tiny micro-actions with extras on cell phones to make complete sense. And there are the miracles – such as those real refugees pray for yet never happen. in actual life: The audience, however, willingly overlooked the details – the sets were classy, the costumes were convincing, even the least important extra was well directed, everyone involved seemed fully immersed in the concept and – if the “message” is unclear in the end – the enveloping stagecraft behind it was efficient and creative. So – even if the performance ended on 01:20 AM – the audience felt it was worth the detour. And here we have the answer to the question made in the first paragraph.
Mr Kratzer is not alone to blame for the philosophical void in the core of his staging. Rossini and his librettist too weren’t willing to dig much into the story. It is told in an almost matter of fact way – and the only issue seems to be “taking the right side”, something that costs dearly to Anaï, the soprano role invented in the libretto. Therefore, when she and the other refugees crossed to our side in the end, one starts to wonder what he have paid for to be in the right side, other than the expensive opera ticket, of course.
I have to stop with the habit of choosing Riccardo Muti’s recordings of less known Italian operas in order to prepare for live performances. In his video from La Scala, not only does he have deluxe forces but also and most importantly he seems to grab this score and stretch it to the ideal tension, as a violin string. It vibrates and moves forward with inevitable momentum to a monumental conclusion. The forces at conductor Michele Mariotti’s disposal are less formidable, the acoustic – if far more favorable to Rossini and the Orchestra and Chorus of the Opéra de Lyon than to Mozart and period instruments – are still on the dry side – so it feels almost unfair to say that he doesn’t keep the ball always in the air as Muti used to do. Yet one couldn’t help notice that the opera is long and is rather repetitive at moments. At the La Scala video, the repetitions produced a cumulative effect catalyzed by a powerful group of singers. At any rate, this evening performance has a clear advantage – it felt idiomatic and in keeping with French style.
Even in its more “intimate” proportions, this was a strong cast that – and here we can say this- added up to a whole greater than its parts. Michele Pertusi recorded the part of Moses back in 1997 in Pesaro. Twenty five years later, no one could say he is at his prime. If he sang in very good French and with great conviction, vocally it was far from authoritative and forceful as one wishes for. In terms of acting, he was perfect for the part. In a way, his vocal seniority and experience made sense in this characterization of Moses as “someone from an old movie” – yet this music demands an important voice. And, as the title suggests, also for the character of the pharaoh. Adrian Sampetrean sang the part correctly, but the tone lacks weight and color. In comparison, Edwin Crossley-Mercer sounded more forceful as Osiride.
The mezzo department of the case was strongly held by Vasilisa Berzhanskaya amd Géraldine Chauvet. Ms Berzhanskaya’s sang fearlessly in the role of Sinaïde, even if it lies a bit on her limits, and yet she’s the kind of singer who turn this into an advantage. Ms. Chauvet, in the less demanding part of Marie, offered the necessary warmth of tone and personality.
I am not sure that Italian bel canto is the right repertoire for Jeanine De Bique, whose somber soprano a bit tight à la Barbara Hendricks lacks radiance. And volume. Muti had Barbara Frittoli in it, and the Festival in Pesaro invited Eleonora Buratto to sing it last year. Ms. De Bique often sounded small in it, but she made beautiful sounds throughout and sand her big aria with irresistible enthusiasm (and tackled the fioriture excitingly).
Pene Pati ia a singer I had read about but never seen before this evening. It seems Rossini is not his usual repertoire – but French opera definitely is. He has the perfect voice and technique for it. It is a clear, light but penetrating voice with easy high notes and spontaneous mezza voce. The diction is clear, the ardor is right and the style is instinctive. And he has just enough flexibility for what Rossini demanda here. This was a very positive surprise.