| Salomé Gasselin | Viole de gambe |
| Garance Boizot | Viole de gambe |
| Louise Bouedo-Mallet | Viole de gambe |
| Mathias Ferré | Viole de gambe |
| Léo Ispir | Viole de gambe |
| Hugo Abraham | Violone |
| Emmanuel Arakélian | Orgue |
| Johann Sebastian Bach | |
| Biber |
These events are similar in terms of concept, place, musicians or the program.
Premiered in 1905, "Salome" marked the beginning of Richard Strauss' great opera successes. Based on Oscar Wilde's sensational tragedy, he composed a music drama of unleashed passion, whose global success even censorship couldn't stop. Strauss transformed this scandalous story, based on the New Testament, into a musical portrait of the unconscious, exploring sensuality versus asceticism, intoxication versus loneliness, power versus eros. Salome, a Judean princess, desires the imprisoned prophet Jochanaan. Rejected, she uses her charms to obtain his severed head. Her final monologue, a dialogue with the head, is an ecstatic and tragic love song. Strauss masterfully portrays desire and revenge through innovative sounds, capturing Salome's erotic dance and Jochanaan's pathos.
Premiered in 1905, "Salome" marked the beginning of Richard Strauss' great opera successes. Based on Oscar Wilde's sensational tragedy, he composed a music drama of unleashed passion, whose global success even censorship couldn't stop. Strauss transformed this scandalous story, based on the New Testament, into a musical portrait of the unconscious, exploring sensuality versus asceticism, intoxication versus loneliness, power versus eros. Salome, a Judean princess, desires the imprisoned prophet Jochanaan. Rejected, she uses her charms to obtain his severed head. Her final monologue, a dialogue with the head, is an ecstatic and tragic love song. Strauss masterfully portrays desire and revenge through innovative sounds, capturing Salome's erotic dance and Jochanaan's pathos.
Long after the Paris world premiere in 1896 Oscar Wilde’s tragedy “Salomé” remained a thorn in the flesh of the establishment across Europe. In Wilhelminian Germany and the Danube Monarchy, too, official art adjudicators considered the subject “repulsive” and the text “an insult to morality”. In the minds of the guardians of public morals the New Testament story of Herod’s daughter was as ill-suited to the stage as it was to pictorial representation, which was experiencing a boom at the time. Salomé’s stepfather, Herod, the Roman’s client king of Judea, Galilee and Samaria who is said to have ordered the massacre of the innocents around Bethlehem, persuades her to dance for him. Encouraged by her mother, she demands to be given the head of John the Baptist as a reward. Official disapproval meant that the performance of Wilde’s play that Richard Strauss saw in 1902 in Max Reinhardt’s “Kleines Theater” in Berlin was a private function. The composer, who was already in possession of the beginnings of an opera libretto in verse form, resolved to use Hedwig Lachmann’s prose text as the basis for his composition. His SALOME was one of the first literaturopern of the 20th century and reflected a number of operatic preferences of the time such as the predilection for one-act works and for exotic, oriental subjects. A literaturoper is an opera whose lyrics are lifted directly, albeit sometimes in shortened and rearranged form, from a pre-existing play. Claus Goth, an internationally feted director since his MARRIAGE OF FIGARO in Salzburg in 2006, is taking on his first production at the Deutsche Oper Berlin. His SALOME focuses on the interior motivations of the characters and explores the power dynamic within the house of Herod. Will Salomé manage to break free from her hellish domestic situation?
Long after the Paris world premiere in 1896 Oscar Wilde’s tragedy “Salomé” remained a thorn in the flesh of the establishment across Europe. In Wilhelminian Germany and the Danube Monarchy, too, official art adjudicators considered the subject “repulsive” and the text “an insult to morality”. In the minds of the guardians of public morals the New Testament story of Herod’s daughter was as ill-suited to the stage as it was to pictorial representation, which was experiencing a boom at the time. Salomé’s stepfather, Herod, the Roman’s client king of Judea, Galilee and Samaria who is said to have ordered the massacre of the innocents around Bethlehem, persuades her to dance for him. Encouraged by her mother, she demands to be given the head of John the Baptist as a reward. Official disapproval meant that the performance of Wilde’s play that Richard Strauss saw in 1902 in Max Reinhardt’s “Kleines Theater” in Berlin was a private function. The composer, who was already in possession of the beginnings of an opera libretto in verse form, resolved to use Hedwig Lachmann’s prose text as the basis for his composition. His SALOME was one of the first literaturopern of the 20th century and reflected a number of operatic preferences of the time such as the predilection for one-act works and for exotic, oriental subjects. A literaturoper is an opera whose lyrics are lifted directly, albeit sometimes in shortened and rearranged form, from a pre-existing play. Claus Goth, an internationally feted director since his MARRIAGE OF FIGARO in Salzburg in 2006, is taking on his first production at the Deutsche Oper Berlin. His SALOME focuses on the interior motivations of the characters and explores the power dynamic within the house of Herod. Will Salomé manage to break free from her hellish domestic situation?
Under the face of the wandering moon, spirit and body quarrel in all their greatness and wretchedness until the blood of two bodies flows. Strauss remains close to Wilde's re-creation of the biblical material, which leads Salome from her mother's tool to autonomy. It is she who, in her unfulfilled desire for the liberatingly different, the body of the prophet Jochanaan, seeks revenge and demands his head - a price the male-dominated society around Herod is willing to pay for their dance. Now that Salome holds his severed head in her hands, she can kiss Jochanaan, possess him if not alive, then dead. As if under a burning glass, Strauss pours Oscar Wilde's demonic dramaturgy into sound like an eruption of the psyche, accompanying his protagonist from her failed escape from the decadence of her existence to her death. Production: Dmitri Tcherniakov Costumes: Elena Zaytseva Lighting: Gleb Filshtinsky Dramaturgy: Tatiana Verestchagina, Janina Zell
Under the face of the wandering moon, spirit and body quarrel in all their greatness and wretchedness until the blood of two bodies flows. Strauss remains close to Wilde's re-creation of the biblical material, which leads Salome from her mother's tool to autonomy. It is she who, in her unfulfilled desire for the liberatingly different, the body of the prophet Jochanaan, seeks revenge and demands his head - a price the male-dominated society around Herod is willing to pay for their dance. Now that Salome holds his severed head in her hands, she can kiss Jochanaan, possess him if not alive, then dead. As if under a burning glass, Strauss pours Oscar Wilde's demonic dramaturgy into sound like an eruption of the psyche, accompanying his protagonist from her failed escape from the decadence of her existence to her death. Production: Dmitri Tcherniakov Costumes: Elena Zaytseva Lighting: Gleb Filshtinsky Dramaturgy: Tatiana Verestchagina, Janina Zell
Under the face of the wandering moon, spirit and body quarrel in all their greatness and wretchedness until the blood of two bodies flows. Strauss remains close to Wilde's re-creation of the biblical material, which leads Salome from her mother's tool to autonomy. It is she who, in her unfulfilled desire for the liberatingly different, the body of the prophet Jochanaan, seeks revenge and demands his head - a price the male-dominated society around Herod is willing to pay for their dance. Now that Salome holds his severed head in her hands, she can kiss Jochanaan, possess him if not alive, then dead. As if under a burning glass, Strauss pours Oscar Wilde's demonic dramaturgy into sound like an eruption of the psyche, accompanying his protagonist from her failed escape from the decadence of her existence to her death. Production: Dmitri Tcherniakov Costumes: Elena Zaytseva Lighting: Gleb Filshtinsky Dramaturgy: Tatiana Verestchagina, Janina Zell
Under the face of the wandering moon, spirit and body quarrel in all their greatness and wretchedness until the blood of two bodies flows. Strauss remains close to Wilde's re-creation of the biblical material, which leads Salome from her mother's tool to autonomy. It is she who, in her unfulfilled desire for the liberatingly different, the body of the prophet Jochanaan, seeks revenge and demands his head - a price the male-dominated society around Herod is willing to pay for their dance. Now that Salome holds his severed head in her hands, she can kiss Jochanaan, possess him if not alive, then dead. As if under a burning glass, Strauss pours Oscar Wilde's demonic dramaturgy into sound like an eruption of the psyche, accompanying his protagonist from her failed escape from the decadence of her existence to her death. Production: Dmitri Tcherniakov Costumes: Elena Zaytseva Lighting: Gleb Filshtinsky Dramaturgy: Tatiana Verestchagina, Janina Zell
Under the face of the wandering moon, spirit and body quarrel in all their greatness and wretchedness until the blood of two bodies flows. Strauss remains close to Wilde's re-creation of the biblical material, which leads Salome from her mother's tool to autonomy. It is she who, in her unfulfilled desire for the liberatingly different, the body of the prophet Jochanaan, seeks revenge and demands his head - a price the male-dominated society around Herod is willing to pay for their dance. Now that Salome holds his severed head in her hands, she can kiss Jochanaan, possess him if not alive, then dead. As if under a burning glass, Strauss pours Oscar Wilde's demonic dramaturgy into sound like an eruption of the psyche, accompanying his protagonist from her failed escape from the decadence of her existence to her death. Production: Dmitri Tcherniakov Costumes: Elena Zaytseva Lighting: Gleb Filshtinsky Dramaturgy: Tatiana Verestchagina, Janina Zell
Under the face of the wandering moon, spirit and body quarrel in all their greatness and wretchedness until the blood of two bodies flows. Strauss remains close to Wilde's re-creation of the biblical material, which leads Salome from her mother's tool to autonomy. It is she who, in her unfulfilled desire for the liberatingly different, the body of the prophet Jochanaan, seeks revenge and demands his head - a price the male-dominated society around Herod is willing to pay for their dance. Now that Salome holds his severed head in her hands, she can kiss Jochanaan, possess him if not alive, then dead. As if under a burning glass, Strauss pours Oscar Wilde's demonic dramaturgy into sound like an eruption of the psyche, accompanying his protagonist from her failed escape from the decadence of her existence to her death. Production: Dmitri Tcherniakov Costumes: Elena Zaytseva Lighting: Gleb Filshtinsky Dramaturgy: Tatiana Verestchagina, Janina Zell
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