I recently described how the Bach Collegium Japan’s concert program chose to introduce the St. Matthew Passion (BWV 244) to a Japanese audience. In that piece, I mentioned that the “program is no joke… [it] is a bona fide study edition of the text.” In what follows, I simply want to show what Japanese concertgoers get with their ¥2000 program.
Each page of the libretto text looks something like the image above, which is taken from the first movement. The German text is set in parallel to a modern Japanese translation. The source for each text is clearly indicated:
bold sans serif for chorales
gray background for the libretto songs, and songs composed by Picander
normal font for the words of Scripture.
Upon this textual base lie two further layers of interpretation.
The first is the most direct, and is included within each movement. The opening Chorus (above), for example, cites Nicolas Decius’s 1531 Agnus Dei as the source for that song’s cantus firmus. Many of these notes refer the reader to the cited or alluded Scripture. They draw heavily from a 2002 draft of Michael Marissen’s Bach’s Oratorios: The Parallel German-English Texts with Annotations (Oxford: Oxford University Press, 2008), as translated and expanded by Masaaki Suzuki.
The second set of notes runs along the bottom of the page, prepared the libretto’s translator, Kazuhiro Fujiwara (藤原一弘). This running glossary is of particular interest for a Western reader, as it serves to highlight those terms that are part of our own cultural heritage and usually don’t need an explanation. I assume that these are chosen not randomly, but as the result of many years of questions fielded by both the translator and Maestro Suzuki.
Some terms, such as “Daughters of Zion,” are somewhat obscure, and merit some explanation. “Prodigal Son,” on the other hand, has long been a set expression in Christian culture, and would probably not merit a special note. And certainly “cross” would be quite familiar to most people raised in a Christian culture.
I’ve roughly summarized and in places translated Fujiwara’s glossary, trying to distinguish actual quotes from my own summary. The movement number follows the glossary term.
The Story of the St. Matthew Passion according to Keywords
Daughters of Zion (1). “Zion is the city of Jerusalem; the daughters of Zion are the citizens of Jerusalem who have witnessed the Passion, as well as symbolically all who believe in Jesus.” (Does not mention Isaiah 3-4)
Sacrificial Lamb (1). “Lambs are the animals sacrificed for the sins committed. The death of Jesus on the cross is understood as a sacrifice to atone for the sins of the world, ‘Lamb of God’ is used to describe Jesus.”
Passover/Festival of unleavened bread (2). “When the Israelites celebrated their flight from Egypt led by Moses, they had to hurry, hence ‘unleavened bread.’ The Passion of Jesus occurred during this festival. Jesus was regarded as the ‘Passover lamb’ eaten at this festival.” [No explanation given of the plague on the firstborn.]
Anointing (4, 5, 6). “Mary of Bethany shows the utmost hospitality to Jesus by anointing him; such anointing was also preparation for burial. Also, a ‘praise’ to Christ, as the anointed one [King].”
Thirty Pieces of Silver (7, 43). Describes the complex coinage at time of Jesus, one silver coin roughly equivalent to one day’s wages. “Jesus was sold in exchange for one month’s salary.”
Mount of Olives (14). “East of Jerusalem, place where Jesus taught his disciples and prayed. The name ‘Gethsemane’ means ‘garden of the oil-pressing.’”
Pastor and Flock (14, 15). Pastor/Shepherd = Jesus; flock = people and disciples.
Galilee (14, 38a). Describes the region of Galilee, with a diverse population different from Jerusalem with a different accent. “The fact that they knew they were from Galilee as soon as he spoke is the same as when we hear the Kansai or Tohoku dialect.”
Fulfillment of Prophecy (28, 43). “In the New Testament, especially the Gospel of Matthew, it is understood that Jesus’ life and death fulfilled the prophecies of the Old Testament. The idea is that Jesus is the long-awaited savior.”
God as Lover (30). Wo ist denn dein Freund hingegangen, O du Schönste unter den Weibern? “The Song of Songs compares God’s love with that between a man and a woman.”
Peter’s Denial (38c). “In both Old and New Testaments, calling to God, blessings, curses, and vows are often repeated three times. Peter’s denial shows the fundamental weakness of human beings who have no choice but to sin. See the reconciliation in John 21:15–17.”
Lost/Prodigal Son (42). “This story beautifully depicts the fundamentals of Christian salvation: sin separates from God, heartfelt repentance, forgiveness of sins by a gift, God’s love for sinners.”
Field of Blood (43). Description of the concept and the place, referring to Deuteronomy 23:18–19.
Cross (45b, etc.). “The Crucifixion was considered the most shameful punishment for execution, used for robbery. The clothes and belongings of the executed criminal were taken. He was exposed until death; sometimes the legs were broken to accelerate it.”
Golgotha (58a, 59). “Place with a hill like a skull, where Jesus was crucified, now (claimed) to be occupied by the Church of the Holy Sepulchre.”
Son of God, Son of man (36a, 58b,d, 63b). “Son of God” usually used to honor Jesus in the New Testament. Four times in the St. Matthew Passion (36a, 58b,d, 63b). The first three time are ridicule. The last time, it is the centurion who confesses Jesus as the “Son of God.” “Son of man” is the term Jesus uses for himself in the Gospels.
Temple Curtain (63a). Describes the Holy of Holies, separated by the curtain, entered into once per year by the high priest. “With the death of Jesus, the tearing of this curtain opened the way for all to God’s dwelling-place.”
Pharisees (66a). “A Jewish sect that strictly followed the Old Testament law according to the oral tradition. ‘Pharisee’ is derived from the Hebrew meaning ‘separate’ and is thought to mean those who separate themselves from the people who cannot keep the law, or from sin itself. Frequently indicated as ‘hypocrites’ by Jesus, as those who respect the law formally but disrespect faith.”
Nowadays, it may be that a Western audience would benefit from such explanations, too. I had the strange experience while living in France, for example, of hearing Lent described to a completely secular French person as “the Christian Ramadan.” And even a public versed in Bible basics and Christian vocabulary can enter more deeply into the story and its myriad meanings.
To my global audience: Please let me know what concepts need explaining in your respective librettos!