rethinking jeanne and the theme of the supernatural …
TRANSCRIPT
RETHINKING JEANNE AND THE THEME OF THE SUPERNATURAL
IN DIE TEUFEL VON LOUDUN
by
JINKYUNG LEE
(Under the Direction of David Haas)
ABSTRACT
Krzysztof Penderecki’s (b. 1933) Die Teufel von Loudun is an adaptation of a play by
John Whiting that tells a story of demonic possession and exorcism based on a historical event in
Loudun. Previous scholars have neglected the supernatural element, despite the clear evidence
that Penderecki changed texts and reordered the plot to make Jeanne’s supernatural experiences
more convincing and more significant to the plot. Through strange shifts in vocal range and
timbre, evocative orchestration, and unusual uses of the chorus, Penderecki revealed the
coexistence of two realms: one natural and one supernatural. At times, he blurred the border
between the realms through ambiguous musical effects involving oddly mismatched timbres.
Elsewhere he made structural links between scenes in order to reveal previously hidden
supernatural elements. Penderecki’s multiple evocations of the supernatural through music add
an important dimension to the opera and make the character Jeanne central to understanding it.
INDEX WORDS: Krysztof Penderecki, Die Teufel von Loudun, Jeanne, Demonic
Possession, Exorcism, Supernatural
RETHINKING JEANNE AND THE THEME OF THE SUPERNATURAL
IN DIE TEUFEL VON LOUDUN
by
JINKYUNG LEE
B.M., Seoul National University, Republic of Korea, 2006
M.M., Seoul National University, Republic of Korea, 2010
A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment
of the Requirements for the Degree
MASTER OF ARTS
ATHENS, GEORGIA
2017
RETHINKING JEANNE AND THE THEME OF THE SUPERNATURAL
IN DIE TEUFEL VON LOUDUN
by
JINKYUNG LEE
Major Professor: David Hass Committee: Dorothea Link Rebecca Simpson-Litke Electronic Version Approved: Suzanne Barbour Dean of the Graduate School The University of Georgia August 2017
iv
ACKNOWLEDGEMENTS
My deep gratitude goes first to my advisor, Dr. David Haas. I am truly indebted to his
patience, unwavering support and encouragement, and fastidious editing. I also would like to
thank my committee members, Dr. Dorothea Link and Dr. Rebecca Simpson-Litke. They offered
truly helpful suggestions. My appreciation also extends to my first reader, Dr. Joanna Smolko,
and second reader, Mr. Gregory Timmons. Their deep reading helped me to write precise and
understandable arguments and descriptions of music. Also, I am grateful to European American
Music Distributors Company (Agent for Schott Music GmbH & Co. KG) for permission to
reproduce the excerpts from the original and revised editions of Die Teufel von Loudun.
A special thank goes to my parent, Kapheon Lee and Heangryun Cho. They always
support and encourage me in my endeavors.
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TABLE OF CONTENTS
Page
ACKNOWLEDGEMENTS ........................................................................................................... iv
LIST OF TABLES ........................................................................................................................ vii
LIST OF MUSICAL EXAMPLES .............................................................................................. viii
CHAPTERS
1 Introduction ....................................................................................................................1
Purpose .....................................................................................................................3
Literature Review.....................................................................................................5
Score Editions ........................................................................................................11
Methodology and Chapter Organization ................................................................13
2 Penderecki’s Adaptation of The Devils and Its Significance for the Theme of the
Supernatural .................................................................................................................15
Penderecki’s Reorganization in his Libretto ..........................................................18
Supernatural Elements in the Libretto ...................................................................30
Act 1, scene i ..........................................................................................................30
Act 1, scene vi ........................................................................................................33
Act 1, scene xiii......................................................................................................35
Act 2, scene i ..........................................................................................................37
Act 2, scene iii........................................................................................................40
Act 2, scene ix ........................................................................................................40
vi
Act 2, scene x .........................................................................................................43
Conclusion .............................................................................................................47
3 Penderecki’s Musical Devices for the Theme of the Supernatural ..............................50
The Role of Timbre and Texture in Act 1, scene i .................................................52
The Role of Range and Timbral Changes in Jeanne’s Voice ................................58
The Role of the Chorus ..........................................................................................65
The Role of the Women’s Chorus in Evoking the Supernatural ...........................67
The Role of Bass Voices ........................................................................................72
Musical Parallels between Act 1, scene i and Act 2, scene x ................................77
Conclusion .............................................................................................................81
BIBLIOGRAPHY ..........................................................................................................................85
vii
LIST OF TABLES
Page
Table 1: Zofia Helman’s Structural Analysis ................................................................................16
Table 2: Structure and Plot Comparison between The Devils and Die Teufel von Loudun ...........19
Table 3: Parallel Structures in Act 1, scene i and Act 2, scene x ...................................................80
viii
LIST OF MUSICAL EXAMPLES
Page
Musical Example 1: R8-1 – R8, Act 1, scene i ..............................................................................56
Musical Example 2: Jeanne and Asmodues, R4+1 – R4+6, Act 2, scene i ...................................62
Musical Example 3: Jeanne, Leviathan, and the Sisters, R29 – R30+2, Act 2, scene ix ...............63
Musical Example 4: Jeanne and the SA Chorus, R27+16 – R27+23, Act 2, scene ix ..................69
Musical Example 5: R37-1 – R37, Act 1, scene vi ........................................................................73
Musical Example 6: Bass Chorus, R40 – R40+1, Act 2, scene x ..................................................77
Musical Example 7: Two Basses and Timpani, R35+5 – R35+14, Act 2, scene x .......................78
1
CHAPTER 1
INTRODUCTION
Best known for his sonoristic Threnody for the Victims of Hiroshima (1960) for 52 strings,
Krzysztof Penderecki in fact has explored a wide variety of compositional techniques (serial,
electronic, and aleatory), notations, styles, and genres. He has also responded to a wide range of
subject material. His Passio et mors domini nostri Jesu Christi secundum Lucam or St. Luke
Passion (1965-7)1 sets Latin scriptures, psalms, Latin hymns, the Lamentations of Jeremiah, the
Improperia for Good Friday and the Marian sequence of the Stabat Mater. It is scored for a large
orchestra, speaker, chorus, and soloists. The work features thick clusters and microtones.
Penderecki used 12-tone rows for the musical structure, borrowing the four-note motif, B♭-A-C-
B, Bach set in his St. Luke Passion. Penderecki’s oratorio Dies irae (1967)2, dedicated to the
victims of Auschwitz, for three soloists, mixed choir, and an orchestra3 sets extracts from the
Bible, classical Greek tragedy, and contemporary Polish and French lyric poetry4 instead of
employing the traditional Dies irae. It features musical themes with minor seconds and leaps of
ninths and sevenths, aleatory, microtones, various singing styles, and clusters.
1 St. Luke Passion was commissioned by West German Radio to celebrate the seven hundredth anniversary of the founding of Münster Cathedral and was first performed in Münster on March 30, 1966. Penderecki was awarded Westphalia and Italia Prizes in 1966 and 1967 for the St. Luke Passion. 2 Dies irae was composed for an international ceremony at the Auschwitz-Birkenau camp and was first performed on April 16, 1967 at the unveiling of a cenotaph. 3 The orchestra of Dies irae excludes clarinets, violins, and violas. 4 Penderecki uses Psalm 116, the Book of Revelation, St. Paul’s First Epistle to the Corinthians, Aeschylus’s Eumenides, and poems by Władisław Broniewski, Louis Aragon, Tadeusz Póżewicz, and Paul Valéry.
2
Perhaps his boldest project of all is the German-language opera Die Teufel von Loudon
(1969), which explores issues of religious-politico history, ecstatic religious visions, demonic
possession, and exorcism. To set this complex narrative, Penderecki uses an astonishing range of
compositional techniques, including aleatory, various singing styles, and unusual orchestration.
Die Teufel von Loudon was Penderecki’s first opera, a work composed in 3 acts and 34
scenes5. It is based on the German translation of John Whiting’s play The Devils (1961), a
dramatization of Aldous Huxley’s novella The Devils of Loudun (1952).6 The plot of the opera is
based on a series of alleged demonic events in Loudun, France, which occurred between 1632
and 1640. Grandier, an urbane and libertine priest of Loudun, was burned at the stake on the
charge of seduction on August 18, 1634. His accuser was Jeanne des Anges, a prioress of the
Ursuline convent. The opera narrates a story of demonic possession and exorcism in a time of
strictly regulated religious practice; however, beneath the surface lies a conflict between the
French government and an individual who disobeyed the King’s edict to destroy the town’s
fortifications.
The main protagonist of Die Teufel von Loudun is Father Grandier. Although he does not
actively advance the plot, Grandier is at the center of the narrative. The town gossips, the
chemist Adam and the surgeon Mannoury, talk about Grandier and his “sanctimonious behavior
in the light of his vanity and indiscretions.”7 Based on their conversations, the audience learns of
5 The original version of the opera consisted of 30 scenes in 3 acts, but the 2012 revised version consists of 34 scenes in 3 acts. See pages 11-12 in this chapter. 6 Penderecki read Huxley’s novel and Whiting’s play in the summer of 1965 and decided to write a libretto, based on the story of Loudun. (Bob Mac Maciejewski, Twelve Polish Composers. (London: Allgro Press, 1976), 180). The Polish novelist Jarosław Iwaszkiewicz focused on Sister Jeanne in his novel Matka Joanna od Aniolow (1943), and the Polish film director Jerzy Kawalerowicz dramatized the novel in his film Matka Joanna od Aniolow (1961). Although there is no evidence that he did so, Penderecki may have read the novel and watched the film since he focused more on Sister Jeanne than Whiting did. 7 James Graeme Fullerton, “The Grotesque in Twentieth-Century Opera” (Ph.D diss., City University of New York, 2006), 94.
3
Grandier’s personality and private life. Grandier is prosecuted because of a false accusation that
he bewitched nuns in the Convent of Loudun. Although he protests his innocence, the French
government and Catholic authorities sentence him to be burned at the stake at the end of the
opera.
A second protagonist, Sister Jeanne, is as important as Grandier in terms of the plot, the
structure of the opera, and musical features. In Penderecki’s reordering of the plot, Jeanne opens
the opera, while Grandier ends it. Penderecki combines two different scenes from the play for the
opening scene of the opera. In this opening scene, Jeanne sees two visions that lead her to accuse
Grandier of possessing her. In other words, her accusation triggers the plot of the opera. In
addition to emphasizing her central role in the plot, Penderecki made Jeanne’s musical role the
most prominent and varied. The two visions in the opening scene are the opera’s only arias, and
they are assigned to her. Throughout the opera, her musical language is expressive, exaggerated,
and fluctuates across a large ambitus. It features frequent changes in register, leaps of ninths and
larger intervals, unnatural speech stress, laughing, and even changes in her vocal color.8 If
Grandier may indeed be the main protagonist in the drama, Penderecki’s music for Jeanne makes
her the most memorable character in the opera.
Purpose
In this thesis, I focus on Jeanne des Anges in order to explore how the opera can be
interpreted if we assume Jeanne to be indeed possessed instead of hysterical. In the opera, Jeanne
oscillates between the real and unreal and seen and unseen worlds. She is possessed by devils
and clearly sees two visions in Act 1, Scene i, which foreshadow Grandier’s death and depict his 8 Zofia Helman, “The Devils of Loudun by Krzysztof Penderecki: Genre–Form–Style,” in Krzysztof Penderecki’s Music in the Context of 20th Century Theatre: Studies, Essays, and Materials, ed. Teresa Małecka (Cracow: Akademia Muzyczna w Krakowie, 1999), 86.
4
libertine life. The visions are remarkably important since Jeanne experiences them before she
meets Grandier. Without these supernatural visions predicting distant and future events, Jeanne
would never have found cause to accuse Grandier.
As I present my claims about the supernatural element, I will also present my
interpretation of passages that have been used to deny its presence. For example, in Act 2, scene
x, Jeanne’s demonic possession is dismissed as a deception by the priest who performed the
exorcism, when it is revealed that the holy relic supposedly brought to the exorcism by Prince
Henri de Condé was never brought there. Nevertheless, the persistence of an unnatural masculine
voice from within Jeanne indicates that devils still remain in her body. This raises interesting
questions: Who really lies throughout the opera? How can we interpret the scenes which are
related to the demonic supernatural? Why did Penderecki employ his most expressive and
innovative musical language at precisely the moments in the drama where the presence of the
supernatural seems most likely?
In a number of dramatic works, Penderecki demonstrated the expressive power and
suitability of his compositional innovations for religious and socio-political content. In this opera,
Penderecki makes new applications of the musical language that he had already explored in his
Dies Irae and Threnody. From my analysis, I expect to present a new interpretation of the opera
based on a detailed examination of the complexities of the character Jeanne, who has been
ignored in previous writings. I shall also explore the application of Penderecki’s general manner
of musical expression and extended techniques for the purpose of giving musical expression to
the supernatural.
5
Literature Review
In this literature review, I first discuss Regina Chłopicka’s articles, which provide the
foundational scholarship on this opera, and then discuss several articles that have analyzed the
opera in terms of form, structure, musical characterization, the themes of the opera in connection
to Grandier, and the role of Jeanne.
Regina Chłopicka has written three articles devoted to various aspects of the opera. In the
article “Torture and Stake in Krzysztof Penderecki’s The Devils of Loudun,” 9 she explores the
opera in terms of theme, operatic genre, and the characterization of the two main characters,
Grandier and Jeanne. She presents a view of the opera as eclectic, claiming that Die Teufel von
Loudun is close to music drama and that it shows the influence of the oratorio, expressionistic
theater, liturgical rites, and mystery plays. In her article, she also compares the portrayal of
Grandier with that of Jesus Christ based on how they both struggle against the authorities and die
on crosses, and she compares Jeanne with Judas. She states that “The theme of The Devils of
Loudun is the drama of an individual who faces death for the truth, freedom and dignity of the
human being.”10 In another article, entitled “The Theme of Good and Evil in Krzysztof
Penderecki’s Stage Works,” Chłopicka argues that the opera portrays the theme of good and evil,
which is often the main theme of Penderecki’s operas. She states, “The whole drama of the
struggle of good and evil, then, takes place at the level of human moral choices, and although
throughout the opera evil is abundant, the ending brings the sign of hope and faith in man.”11 In
the article “Theme of Death in Penderecki’s Musical Theatre: Central Theme in 20th Century
9 Regina Chłopicka, “Torture and Stake in Krzusztof Penderecki’s The Devils of Loudun,” Theatre, Opera, Ballet: Bilingual European Review 3 (1996): 64-74. 10 Ibid., 69. 11 Regina Chłopicka, “The Theme of Good and Evil in Krzysztof Penderecki’s Stage Works,” Music in Poland 44, no. 2 (1991): 11.
6
Art,” Chłopicka considers Grandier’s ability to forgive. She considers his forgiveness of his
tormentors at the end of the opera to be a “spiritual victory over evil,” symbolic of hope and faith
for humanity.12
Other scholars have explored various aspects of the opera, such as form, style, musical
characterization, and the main theme of the opera. Zofia Helman discusses the blending of the
genres in her article “The Devils of Loudun by Krzysztof Penderecki: Genre—Form—Style.”
She notes that the opera mixes various musical genres such as music drama, comic opera,
oratorio, and religious mystery plays. She observes that Act 3 is a reprise of Act 1, since the
structures of Act 1 and Act 3 are similar: scenes i-v of Act 1 and Act 3 present the main
characters. In terms of the relationship between music and characters, Helman also explores
musical characterization. She states:
Characterization of the protagonists by means of the voice line and also by the kind of singing that they are asked to employ is clear in the fragments of the opera where changes of the mood are apparent, e.g. when the unnatural, hysterical singing of Jeanne changes into a fluent, quiet recitative or when in the exorcism scene Father Barré’s and Father Mignon’s prayer-like recitative turns into grotesque chanting.13
For example, when Jeanne’s melody leaps by ninths and major sevenths (or even larger
intervals), this depicts her dilemma, hysteria, and falseness; when she returns to “normal speech”
(narrow-ranged melodies), it indicates her return to reality.14
James Graeme Fullerton’s analysis of the musical characterization is similar to Helman’s,
in that he argues that certain musical features are related to certain characters and atmosphere.
For example, pointillism is related to comic characters when they express “the macabre-ironic
12 Regina Chłopicka, “Theme of Death in Penderecki’s Musical Theatre: Central Theme in 20th Century Art,” in Pota glasbe ob koncu tisočletja: Dosežki—perspective, ed. Primož Kuret (Ljubljana: Festival Ljubljana, 1997), 172. 13 Helman, 88. 14 Ibid., 85.
7
manner of speech.”15 Moreover, pointillism also occurs when the nuns have an awkward
conversation about their complaints about housework in Act 2, scene vii, which “recalls the
pointillistic style used for Adam and Mannoury, although Penderecki replaces the heavy sounds
of the electric bass and low woodwinds with the lighter harp and strings.”16 Thus, pointillism is
related to the musical expression of humorous moments in the opera.
Wolfram Schwinger explores a different interpretation of the musical characterization of
the opera in his book Krzysztof Penderecki. He argues that “for him [Penderecki’s] individual
character portrayal was less important than a flexible musical outline for thirty short scenes,
some atmospheric and some dramatic. It is almost impossible to differentiate between the
declamatory style of Jeanne and that of Grandier.”17 Yet he mentions only the declamatory style
of Jeanne and Grandier without considering other singing styles.
Most scholars have focused primarily on Grandier’s role when discussing the theme of
the opera. Edward Boniecki argues that Grandier represents Penderecki’s hope that good and
justice can triumph. He writes,
A sign of hope for the victory of the good and justice is the burnt priest who stood by God despite all odds in a world ruled by Satan. This is the message of Penderecki’s work based on the story from the 17th century and is meant for the world of the 20th century during which totalitarian states have murdered nearly one hundred million people.18
15 Fullerton, 159, quoted in Wolfram Schwinger, Krzysztof Penderecki, his Life and Work: Encounters, Biography, and Musical Commentary (London: Schott, 1989), 255. 16 Ibid., 179. 17 Wolfram Schwinger, Krzysztof Penderecki, his Life and Work: Encounters, Biography, and Musical Commentary (New York: Schott, 1989), 255. 18 Edward Boniecki, “Penderecki’s The Devils of Loudun and the Case of Urban Grandier,” in Krzysztof Penderecki’s Music in the Context of 20th Century Theatre: Studies, Essays, and Materials, ed. Teresa Małecka (Cracow: Akademia Muzyczna w Krakowie: 1999), 78.
8
“Totalitarian” and “one hundred million people” clearly refer to the major wars of the 20th
century—World Wars I and II—and to violent nationalist movements such as Nazism and
Fascism.
Bob Mac Maciejewski and Ateş Orga relate the theme of the opera to 20th century
political issues. Maciejewski states, “Penderecki gives the theme of persecution a universal
significance and reminds us that in a world that has witnessed Auschwitz, Hitler, Hiroshima and
Vietnam in recent times we have no reason to feel superior.”19 In addition, Orga argues that “all
the other sins of modern ‘civilization’ are metaphorically paralleled” within the story of the
opera.20 In general, the scholars understand that in the opera Penderecki shapes Grandier into a
Christ figure in order to depict Grandier’s martyrdom and to reflect on 20th century political
issues.
Three interesting articles study the character of Jeanne. One is Stephen Downes’ article
“Daughters of Kundry? Laughter and the Grotesque in Penderecki’s The Devils of Loudun.” This
article mostly focuses on Jeanne’s laughter as presenting a discrepancy between voice and body.
According to Downes, “Here laughter is associated with distortion, both in terms of bodily
disfigurement and vocal/gender incongruity.”21 When a devil laughs through Jeanne’s mouth,
sound and sight do not match, creating a grotesque distortion. In other words, low-pitched
masculine laughter comes out of Jeanne’s mouth, showing a discrepancy between her female
body and her male voice. This discrepancy demonstrates a “grotesque separation of body and
19 Bob Mac Maciejewski, Twelve Polish Composers (London: Allegro Press, 1976), 180. 20 Ateş Orga, “A Case of Mass Hysteria,” Music and Musicians 22, no. 3 (November 1973): 41. 21 Stephen Downes, “Daughters of Kundry? Laughter and the Grotesque in Penderecki’s The Devils of Loudun,” in Krzysztof Penderecki’s Music in the Context of 20th-Century Theatre: Studies, Essays, and Materials, ed. Teresa Małecka (Cracow: Akademia Muzyczna w Krakowie: 1999), 100.
9
voice.”22 Thus, Jeanne’s laugh and her male voice suggest that the torture the Fathers perform
has failed because the body and voice are separately represented.23
Regina and Władysław Chłopicka discuss Jeanne’s role in the opera by arguing that she
has two distinct roles: “a tool of revenge on the priest for the authorities” and “a pitiful victim.”24
Although she accuses Grandier at first, Jeanne is forced to accuse Grandier several more times
and suffers almost tortuous-agony during the exorcism. Thus, their shared experience of
victimhood links Jeanne and Grandier. In the previously mentioned article “Torture and Stake in
Krzysztof Penderecki’s The Devils of Loudun,” Regina compares Jeanne’s character to Judas.
Jeanne and Judas are both accusers; however, they are portrayed differently. Regina states that
“Judas is represented as a petty, greedy, mean and evil person,” but Jeanne is a victim since she
“is pushed into accusing Father Grandier by her wild visions, full of desire and love, bordering
on hatred.”25 Regina also describes Jeanne as having a “split personality.”26 Her personality is
“torn between prayer and blasphemy, obeying God and rebelling against him, helpless to resist
the violent emotions that throw her about, [and] she balances on the edge of the real and the
dreamlike, seeking help from representatives of the Church.”27 According to Regina’s
observation, Jeanne is a complicated character who is both an accuser and a pitiful victim, and
faces two contrasting outward realities and her complex inner world.
James Graeme Fullerton also mentions Jeanne in his dissertation “The Grotesque in
Twentieth-Century Opera,” although his primary focus is on Adam, Mannoury, and the Ursuline
22 Ibid., 104. 23 Ibid., 105. 24 Regina Chłopicka and Władysław Chłopicki, “Female characters in Krzysztof Penderecki’s Musical Theatre,” in Beethoven: Studien und Interpretationen (Cracow: Akademia Muzyczna w Krakowie, 2012), 536. 25 Regina Chłopicka, “Torture and Stake in Krzysztof Penderecki’s The Devils of Loudun,” 72. 26 Ibid., 72. 27 Ibid.
10
nuns. He argues that the opening scene conveys Jeanne’s hysterical condition with pedal points,
tone clusters, and an aleatory-like vocal style and instrumental passages.28 He also discusses
orchestration in relation to her voice. For example, in Act 2, scene x, the public exorcism scene,
Penderecki “depicts all of this in the orchestration, beginning with Jeanne’s excruciating screams,
which Penderecki uses as another sound color, and followed shortly thereafter by a chaotic
fanfare in the brass leading to glassy string glissandi.”29 Although he discusses musical styles
and instrumentation for the scenes in which Jeanne appears, Fullerton mainly focuses on the
comic characters in order to argue that the comic scenes can set up the moments of horror
through contrast.
All of these scholars focus only on Jeanne’s psychological condition without regard to
the existence of devils or the possibility of demonic possession. They simply explain Jeanne’s
psychological condition in one word: hysteria. Downes states that Jeanne’s laughter is “on the
edge of erotic hysteria,”30 and Schwinger mentions “Jeanne’s hysterical laughter is the result of
the pornographic visions created.”31 Helman mentions that Jeanne’s singing styles depict “her
dilemma, hysteria, and falseness”32 and adds that the visions “lead her [Jeanne] to hysteria and
false accusations of Father Grandier.”33 In addition, many scholars seem to either reject the
premise of true demonic possession because of the discovery of the nonexistent relic at the
public exorcism or do not pay any attention to the issue. Fullerton states that “a visiting
28 Fullerton, 157. 29 Ibid., 161-162. 30 Downes, 98. 31 Schwinger, 103. 32 Helman, 86. 33 Ibid., 93.
11
nobleman [the prince] with a fake relic proves she is merely hysterical,” 34 and Edward Boniecki
states in his observation of the public exorcism scene that “such evil turns out to be the true
catalyst, not the demoniac version, expelled with unusual invention by ardent exorcists from
hysterical (by exciting popularity) and later intimidated nuns pretending to be possessed during
spectacular public exorcisms.”35 But Jeanne’s psychological condition cannot simply be depicted
as a hysterical condition if we consider Jeanne’s visions. Her visions clearly foreshadow
Grandier’s death at the end of the opera and depict his libertine private life. As I will demonstrate,
this interpretation is supported by the evocative effects created by the chorus, as well as the
difference between the portrayals of Jeanne and the other nuns.
Score Editions
Die Teufel von Loudun exists in several editions that are accessible to scholars. Schott
published two scores of the opera’s first edition in 1969: One is 190 pages36 in length and the
other is 205 pages.37 Schott published a revised edition in 2012,38 which has two added scenes.39
34 Fullerton, 93. Italics by author. 35 Boniecki, 78. Italics by author. 36 Krzysztof Penderecki, Die Teufel von Loudun, 190 pages (Mainz: B. Schott’s Söhne, 1969). 37 Krzysztof Penderecki, Die Teufel von Loudun, 205 pages (Mainz: B. Schott’s Söhne, 1969). In a response to the author, Lena Kleinschmidt of Schott’s Infoservice, Concert Opera Media Division, offered one explanation: “We suppose that this is the case because there were published the score for the performance material as well as a study score which is not meant for performances” (Lena Kleinschmidt, e-mail message to author, October 16, 2016). However, both editions are labeled “Studien Partitur” on their title pages, and both have the same plate number, “6225,” yet they are clearly not the same. The longer edition differs from the shorter edition in the following ways: 1) The short description “printed in German” appears in the short edition; 2) the dialogue between Grandier and De Laubardemont was added in Act 1, scene i; and 3) the final scene was expanded by Penderecki. 38 Krzysztof Penderecki, Die Teufel von Loudun (Mainz: B. Schott’s Söhne, 2013), Accessed November 20, 2015, http://www.schott-music.com/shop/products/search/quick/result.html?searchMode=SM_QUICK&Quick=Teufel%20von%20loudun. 39 There is some confusion regarding Penderecki’s editions. According to the Grove Dictionary, Penderecki added two further scenes to Act 2 in 1975. Barbara Malecka-Contamin, however, states that Penderecki added two scenes in 1972 at the suggestion of Polish theatre director Kazimierz Dejmek. According to Malecka-Contamin, the two added scenes are a marriage between Grandier and Philippe, a female character, and a conversation between Louis
12
Compared with the original edition’s 30 scenes, the revised edition’s list of 34 scenes suggests
that four scenes were added. However, it would be more accurate to state that only three new
scenes were composed, the last of which was inserted to divide a single scene in the original into
two separate sections. Penderecki inserted his first two added scenes between scenes xii and xiii
in Act 1 of the 1969 edition. The first added scene (Act 1, scene xiii of the revised edition) is a
conversation between Barré and Rangier, in which Barré tells Rangier about his experience with
Satan. The second added scene (Act 1, scene xiv of the revised edition) portrays a marriage
between Grandier and Philippe. He then divided Act 2, scene x into two different scenes and
inserted his third newly composed scene between them. In this third new scene (Act 2, scene xi
of the revised version), De Laubardemont reports the exorcism at Loudun to the Council. The
subdivision of the original Act 2, scene x occurred near its end. Thus, Act 2, scene x of the 1969
edition became three different scenes in the revised edition.
My analysis will primarily rely on the 205 paged score published in 1969. This score
follows Penderecki’s libretto of the opera that was published in 1969 by Schott. The scenes
added to the revised versions are not essential for discussing the issues of demonic possession
and exorcism, since the added scenes focus more on Grandier than on Jeanne. However, I will
reference the revised version when discussing scenes in which Penderecki provided score
directions or character names not found in the 1969 edition.
XIII and Richelieu (Barbara Malecka-Contamin, Krzysztof Penderecki: style et matériaux (Paris: Kime, 1997), 85). The problem is that a scene of the marriage is not in Act 2, but in Act 1 in the revised version. Schott explains that the composer added two scenes in Act 2 in 1975, but a new score of this version has not been published. Finally, the two scenes became fixed components of the revised version from 2012 (Lena Kleinschmidt, e-mail message to author, October 16, 2016). However, this explanation is not fully understandable, since the original version has a total of 30 scenes but the revised version has 34 scenes.
13
Methodology and Chapter Organization
In this thesis, I present a new interpretation of the opera based on a detailed examination
of the character Sister Jeanne, who has been largely ignored in previous writing. My focus is on
the specific scenes that both feature Jeanne and contain evidence suggesting the possible
presence of the supernatural: the visions in Act 1, scene i and the public exorcism in Act 2, scene
x. In particular, I examine moments in the opera wherein text and score notations make direct
references to supernatural occurrences. This interpretation of these passages is based on my
analysis of the following types of musical evidence:
• Penderecki’s adaptation and reordering of the play within his libretto
• The styles, range, and timbre of vocal writing in Jeanne’s part
• The instrumentation choices and languages that coincide with her role
• The multiple uses of choral writing: the chorus of the Ursuline nuns, the chorus of
supernatural voices, choruses used merely to provide a timbre
• The stark shifts of style that Penderecki uses to distinguish between depictions of
everyday reality and the supernatural reality experienced by Sister Jeanne.
In Chapter 2, I discuss Penderecki’s reordering of the play and his alterations of the plot.
The chapter is divided into two sections. In the first section, I discuss how Penderecki centralizes
Jeanne by comparing the sequence of the libretto with that of the play. I focus on Penderecki’s
reordering of the play, deletions from the play, and textual additions to his libretto. In the second
section, I discuss the seven selected scenes in order to demonstrate demonic supernatural
elements in the opera. I analyze the score directions and the dialogue and actions of the
characters in the opera.
14
In Chapter 3, I explore the composer’s musical devices for expressing supernatural
elements. I mainly discuss two prominent scenes, Act 1, scene i and Act 2, scene x. I also touch
on Act 1, scenes vi and xiii and Act 2, scene ix, focusing on usages of the chorus and
orchestration. By way of introduction to Penderecki’s musical language, I will explore prominent
musical effects which can be found in Act 1, scene i and timbral and range changes in selected
passages sung or spoken by Jeanne. Next, I discuss the usage of the chorus and orchestration.
Finally, I discuss musical parallels between Act 1, scene i and Act 2, scene x that further
substantiate the connection between a supernatural vision of future events and the events
themselves. My interpretation provides a more nuanced understanding of the character and
psychology of Jeanne, one of the 20th century’s most complex operatic figures.
15
CHAPTER 2
PENDERECKI’S ADAPTATION OF THE DEVILS AND ITS SIGNIFICANCE FOR
THE THEME OF THE SUPERNATURAL
Penderecki based his libretto on the play The Devils, written by John Whiting. The main
plot of both the libretto and play is the same: Father Grandier is prosecuted and burned at the
stake because of a false accusation that he bewitched nuns in the Ursuline convent in Loudun;
however, Penderecki reorders the sequence of the plot for his libretto and alters scenes and
dialogues, and his alterations increase Sister Jeanne’s prominence.
Zofia Helman outlines the structure of Die Teufel von Loudun in terms of classical drama
structure: exposition, development, climax, peripety, and denouement.40 As seen in Table 1, the
exposition presents the main characters and plots of the opera centering on Grandier. The
exposition is quite long and consists of short and isolated episodes.41 In Act 1, scene xi, the real
drama begins: Jeanne accuses Father Grandier. According to Helman, the whole of Act 3 is a
reprise of Act 1: the motifs from Act 1 are reiterated in the peripety that presents the main
characters in sequence, and the denouement resolves the conflict by presenting Jeanne’s vision in
Act 1, scene i in the real world; thus, her vision is fulfilled at the end of the opera.
40 Zofia Helman, “The Devils of Loudun by Krzysztof Penderecki: Genre–Form–Style,” in Krzysztof Penderecki’s Music in theCcontext of 20th Century Theatre: Studies, Essays, and Materials, ed. Teresa Małecka (Cracow: Akademia Muzyczna w Krakowie: 1999), 83. 41 Ibid., 84.
16
Table 1 Zofia Helman’s Structural Analysis42
Exposition 1 Act 1 Scene 1 Scene 2 Scene 3 Scene 4 Scene 5
Jeanne in the cloister cell (Jeanne’s visions) Adam and Mannoury (Gossip about Grandier) Grandier and Ninon (Grandier’s libertine life) Adam, Mannoury, Grandier Grandier at church (Confession)
Exposition 2 Act 1 Scene 6 Scene 7 Scene 8 Scene 9 Scene 10
Jeanne and nuns at church Adam and Mannoury Grandier and Phille At city walls Grandier and others Adam and Mannoury
Development Act 1 Act 2
Scene 11 Scene 12 Scene 13 Scene 1 Scene 2 Scene 3 Scene 4 Scene 5 Scene 6 Scene 7
Jeanne and Father Mignon (Accusation) At the chemist’s Jeanne and Father Barré (Calling devils out) Exorcisms Grandier, judge, and governor Jeanne’s cell, interrogation Grandier, judge, governor Grandier and Philippe Male quartet (Barré, Mignon, Mannoury, Adam, and Rangier) Jeanne and nuns at cloister
Climax Act 2 Scene 8 Scene 9 Scene 10
At city walls Exorcisms Exorcisms (in the public place)
Peripety Act 3 Scene 1 Scene 2 Scene 3 Scene 4 Scene 5
Three sections on the stage (Grandier and Bontems; Jeanne and Mignon; and Mannoury and Adam) Prison cell Trial Jeanne and nuns at cloister Two sections (Grandier’s tortures; Jeanne’s cell)
Denouement Act 3 Scene 6 Scene 7
Orchestra only, characters pantomime (The procession) Grandier’s torture and death
Robert S. Hatten presents an interesting interpretation of the reordering: Audiences can
hardly be sympathetic toward Jeanne and her situation—although Jeanne is not only an accuser
but also a victim—because “Jeanne is presented from the start as already warped in a way that
42 I have reorganized Helman’s table: Helman presents the names of structural elements in the first row and lists the scenes under the names; however, I have changed the position of the names from the first row to first column. I also add additional information in parentheses in order for readers to understand the table easily.
17
can hardly summon empathy.”43 As for Grandier, he is “so lightly sketched in Act 1 that he fails
to involve the listener in his fate;”44 But Grandier’s role is expanded throughout the opera, and a
false interpretation of Grandier that he possessed the sisters in the Ursuline convent is revealed to
be false. After the public exorcism in Act 2, scene x, audiences realize they have been led to
misjudge Grandier: they were led to believe that Grandier possessed the sisters in Act 1, scene
xiii and Act 2, scenes i and ix; however, here, it is revealed that he is not guilty because the nuns’
possession is revealed to be false.45
According to Helman’s table, Jeanne plays a pivotal role because she triggers the plot of
the opera. Although she does not discuss this, Helman’s table shows that Penderecki places
Jeanne at the core of the opera in terms of the structure. Jeanne appears in the first part of the
first five sections—Act 1, scenes i, vi, and xi; Act 2, scene viii; Act 3, scene i—but does not
appear in the denouement. Meanwhile, Hatten’s interpretation suggests that Penderecki’s
reordering hides the fate of Grandier and the actuality of demonic possession from the audiences,
focusing on Jeanne rather than on Grandier in the beginning of the opera. Moreover, Jeanne fails
to generate sympathy because she is represented as a psychologically disturbed person. The two
different interpretations by Helman and Hatten regarding the reordering suggest that Jeanne is
important in terms of the structure. Yet the two scholars seems to diminish Jeanne’s role with
regard to the plot because they believe the demonic possession is fake; however, the libretto and
play clearly indicate dialogue and directions for devils, and a devil reappears after Jeanne is
released from devils in Act 1, scene x.
43 Rober S. Hatten. “Penderecki’s Operas in the Context of Twentieth-century Opera,” in Krzysztof Penderecki’s music in the Context of 20th Century Theatre: Studies, Essays, and Materials, ed. Teresa Małecka (Cracow: Akademia Muzyczna w Krakowie: 1999), 20. 44 Ibid., 20. 45 Ibid., 21.
18
This chapter consists of two sections: In the first section of the chapter, I compare the
sequence of the libretto with that of the play in order to demonstrate how Penderecki centralizes
the character of Jeanne through the reordering of the plot structure. I discuss how Penderecki
reorders the sequence of the play, deletes scenes from the play, and adds texts to his libretto. In
the second section, I discuss the role of the demonic supernatural in the opera, focusing on the
score directions and the dialogues of the characters. I select seven scenes in the opera, focusing
on Jeanne’s dialogues and actions. These discussions provide an important background for the
investigation of the composer’s devices for expressing supernatural experiences in Chapter 3.
Penderecki’s Reorganization in his Libretto
Penderecki adapts the play in three ways: reordering, omitting parts of the play and
dialogue, and adding new texts. For example, Penderecki combines three scenes from the play
into one scene, Die Teufel, 1/i, and moves The Devils, 1/xv to the beginning in the opera.
Penderecki omits many of Grandier’s scenes, such as The Devils, 1/id, 1/iia, 1/vi, 1/ix, 1/x,
1/xviii, and 1/xx.46 Last, Penderecki adds new texts for the chorus. Table 2 presents a
comparison of the play and the opera that demonstrates these alterations. The table contains plot
summaries of the play and opera, indicating the parts that Penderecki changed.
46 For Act and scene references in the format, I present Die Teufel, Act number in Hindu-Arabic numerals/scene number in Roman numerals for the opera and The Devils, Act number in Hindu-Arabic numerals/scene number in Roman numerals for the play in order to distinguish between the opera and play.
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Table 2. Structure and Plot Comparison between The Devils and Die Teufel von Loudun47
Act 1
John Whiting, The Devils Krzysztof Penderecki, Die Teufel von Loudun Scene i Jeanne’s cell; night
a. Jeanne prays to God. (From The Devils, 1/viii)
b. She sees a vision of Father Grandier and his death. (The vision is a foreshadowing of The Devils, 3/xi.)
c. Claire comes to her and delivers a letter from Grandier, stating his rejection of Jeanne’s request to be the director of her convent. (From The Devils, 1/xva)
d. After Claire exits, Jeanne sees another vision of Ninon and Grandier. (From The Devils, 1/xvb)
Scene i. The Streets of Loudun; day a. Adam and Mannoury talk about
Grandier, the widow Ninon, and a criminal who was hung last night.
b. Trincant and Phillipe come near the gallows and chat.
c. D’Armagnac and De Cerisay talks about Grandier.
d. Grandier has a conversation with Sewerman about the criminal and his sin.
Scene ii The streets of Loudun a. As in The Devils, 1/ia
The Devils, 1/ib-id is omitted in the opera.
Scene ii a. De Cerisay suggests that Trincant show
Latin epigrams to Grandier; after Trincant leaves, D’Armagnac says to De Cerisay that he saw Grandier and he seemed different.
b. In a room, Ninon confesses that she considers Grandier to be a man.
Scene iii In a tub The Devils, 1/iia is omitted.
a. As in The Devils, 1/iib
Scene iii a. Mannoury and Adam sit near a table and
chat; they move to the street.
b. Grandier approaches them; after saying “Hello,” they have a small conversation about the dead man’s head; after Grandier leaves, Mannoury and Adam say that Grandier smelled of Ninon.
Scene iv The Street a. As in The Devils, 1/iiia, except that the
conversation between Mannoury and Adam is shortened.
b. As in The Devils, 1/iiib
47 John Whiting’s play The Devils does not have numbered scenes for each act. I have added them in this table, based on the entrances and exits of characters. The scene numbers in the second column are taken from the opera’s score, which does feature numbered scenes. The table does not record Penderecki’s shortening of text within scenes but does include all of his reorderings, deletions, and additions of entire scenes.
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Scene iv The Church Grandier enters the church and prays to God.
Scene v The Church As in The Devils, 1/iv
Scene v a. De la Rochepozay claims that Grandier’s
handkerchief shows the church’s peril. b. Father Barré and Rangier talk about
Satan and Grandier. They consider the possibility that people have followed evil because of Grandier.
The Devils, 1/va is omitted.
The Devils, 1/vb is moved to Die Teufel, 1/xiii in the revised version.
Scene vi Trincant introduces his daughter to Grandier as an ignorant girl; Trincant suggests that Grandier teach her, and Grandier accepts the suggestion.
Omitted
Scene vii The Pharmacy Adam and Mannoury talk about Grandier and his private life. They want to find any evidence of Grandier’s libertinism.
Omitted
Scene viii Sister Jeanne is praying to God asking that her hump be removed.
The Devils, 1/viii is moved to Die Teufel, 1/ia.
Scene ix Grandier teaches Latin to Phillipe.
Omitted
Scene x The fortification of the town and a Council of State
a. D’Armagnac tells Grandier that he has refused an order from France to destroy the walls of Loudun, and Grandier answers that he will support D’Armagnac’s refusal.
b. In a Council of State, Richelieu announces D’Armagnac’s denial of the order from the King of France.
Omitted
Scene xi (An unseen woman’s voice) a. Sister Jeanne, Claire, Louise, and
Gabrielle suffer because the director of the convent, Canon Moussaut, was dead; Jeanne suggests that Grandier be the new director, believing that it is God’s will.
b. After the Sisters leave, Jeanne calls back Claire and asks her whether she has beautiful eyes; Jeanne is alone and she recalls a summer morning.
c. Grandier comes through the crowd and Jeanne cries out; nobody hears her voice except for Grandier; Jeanne is writing rapidly.
Scene vi The Devils, 1/xia is omitted
i. As in The Devils, 1/xib, except that Penderecki adds three Latin prayers.
ii. The Devils, 1/xic is edited by Penderecki: Grandier is serving in his church and Jeanne sees him; she screams and runs from the church.
21
Scene xii The street Adam and Mannoury discuss how to accuse Grandier of debauchery and profanity.
Scene vii As in The Devils, 1/xii
Scene xiii A confessional Phillipe, a young woman, confesses that she is possessed by a man; Grandier comes out from the box, and they stand facing each other.
Scene viii A confessional As in The Devils, 1/xiii
Scene xiv De la Rochepozay does not accept Adam’s and Mannoury’s opinion against Grandier but will accept their opinion later.
Omitted
Scene xv a. Claire comes to Jeanne to deliver a letter
from Grandier; Jeanne reads the letter, which stated his refusal of her invitation; Jeanne tears the letter and Jeanne whispers the name, “Grandier.”
b. Jeanne sees a vision of Phillipe and Grandier; Jeanne envies Phillipe and insults her body shape.
The Devils, 1/xva is moved to Die
Teufel, 1/1b
The Devils, 1/xvb is moved to Die Teufel, 1ib; however, Pendereki replaces Phillipe with Ninon.
Scene xvi Laubardemont delivers an order from France to pull down the fortification; D’Armagnac and Grandier refuse the order.
Scene ix As in The Devils, 1/xvi
Scene x As in The Devils, 1/vii
Scene xvii A cloister Jeanne welcomes Father Mignon as the new director and confesses to him that she suffers from visions of a demonic nature.
Scene xi As in The Devils, 1/xvii
Scene xviii In the pulpit Grandier argues his innocence; De Laubardemont and two attendants listen and leave.
Omitted
Scene xix The pharmacy De Laubardemont visits the pharmacy; De Laubardemont asks Adam and Mannoury about Grandier.
The Devils, 1/xix is moved to Die Teufel, xiib.
22
Scene xx A secluded place Phillipe believes Grandier loves her.
Omitted
Scene xxi The pharmacy Mignon asks about Jeanne’s symptoms; Adam and Mannoury will testify to her symptoms from any chemical or biological manifestations.
Scene xii a. As in The Devils, 1/xxi
b. As in The Devils, 1/xix [Scene xiii in the revised version]
As in The Devils, 1/vb
[Scene xiv in the revised version] As in The Devils, 2/i
Scene xxii Jeanne’s room; dawn a. Jeanne is praying
b. Laubardemont, Mannoury, Adam,
Mignon, Rangier, and Barré enter the room; Barré calls a devil from Jeanne’s body, and Jeanne answers in a deep man’s voice. Barré asks who a friend of the devil is and she answers Grandier.
Scene xiii [Scene xv in the revised version] a. As in The Devils, 1/xxiia, except that
Penderecki adds the prayer “Rosary.” b. As in The Devils, 1/xxiib, except that
Penderecki adds three more devils’ names.
Act 2 John Whiting, The Devils Penderecki, Die Teufel von Loudun
Scene i Saint Peter’s Church, night Grandier and Phillipe get married secretly.
The Devils, 2/i is moved to Die Teufel, 1/xiv in the revised version.
Scene ii A street Grandier and Phillipe come from the church; Sewerman speaks to them, and Grandier and Sewerman discuss love and happiness; after Phillipe leaves, they discuss the Sisters of Saint Ursula.
Omitted
Scene iii Daylight Barré performs an exorcism and addresses a devil in Jeanne; Adam testifies to her physical body in the room in order to prove whether she is possessed or not.
Scene i As in The Devils, 2/iii, except that Penderecki extends the exorcism scene.
Scene iv De Cerisay says to D’Armagnac and Grandier that the devils seem to have left Jeanne; D’Armagnac worries that Grandier is in danger.
Scene ii As in The Devils, 2/iv
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Scene v A high-ceilinged room a. Jeanne explains how she met the devils
and gives the name of Grandier as the possessor; Barré and De Cerisay move far from Jeanne.
b. De Cerisay denies that Jeanne is possessed because she speaks in her own voice; De Cerisay leaves, and Mannoury and Adam approach Barré. Barré believes that Jeanne has committed fornication.
Scene iii i. As in The Devils, 2/va
ii. As in The Devils, 2/vb, except that Penderecki adds the Ursuline nuns’ and Mignon’s prayers.
Scene iv As in The Devils, 2/vii
c. Phillipe comes to Grandier and confesses she is pregnant; Grandier bids farewell to her and leaves.
Scene v As in The Devils, 2/vc
Scene vi The pharmacy Barré appears and he seems to be drunk; he was denied access to the convent; Mignon promises him that he will find a solution.
Scene vi As in The Devils, 2/vi except that Penderecki adds Rangier in one of the characters.
Scene vii Grandier shows appreciation for D’Armagnac and De Cerisay for stopping the exorcism; D’Armagnac warns that the government will send a new enemy, Richelieu.
The Devils, 2/vii is moved to Die Teufel, 2/iv.
Scene viii The convent garden Jeanne, Claire, Louise, Gabrielle, and two sisters are afraid that they sinned against and mocked God.
Scene vii As in The Devils, 2/viii, except for the ordering of some conversation: The Sisters discuss Father Barré and then their mockery of God, while the Sisters mock God first and discuss Barré in the play.
Scene ix On the fortifications; night D’armagnac states that the town fortification will be destroyed. D’Armagnac worries about the decision from the Government, and Grandier prays to God, asking for his revelation.
Scene viii As in The Devils, 2/ix, except for added Latin prayer by Penderecki
Scene x De Laubardemont and Mignon have a plan against the devil; Mignon leads Jeanne, Claire, Louise, Gabrielle, and two sisters and argues that the Sisters are possessed; Jeanne agrees that she is; Mignon states that the devils condemn them with silence; a devil, Leviathan, speaks following devils, Beherit, Isacaaron, Elymi, and Eazaz; De Laubardemont believes that Barré must return; Mignon asks the gates to be opened.
Scene ix As in The Devils, 2/x, except that Penderecki deletes De Laubardemont and Mignon’s conversation against devils.
24
Scene xi In the public place of the town a. The Sisters perform their antics and
Barré performs the exorcism; De Condé shows a relic, and Barré performs the exorcism with the relic; Finally, the devils leave Jeanne, but the relic box is empty when De Condé opens it; Mignon suddenly runs, and the devils speak through him; Rangier suddenly begins to neigh, and the Sisters begin to grunt, except for Jeanne; Barré performs the exorcism; Claire and Louis are excited that they became famous.
b. Jeanne is left alone; Leviathan talks to Jeanne.
Scene x a. As in The Devils, 2/xia, except that
Penderecki reorders some events and conversations in the scene: Penderecki inserts a conversation between Jeanne and De Condé into a conversation between the Sisters; Penderecki also sets the exorcist prayer only in Latin, while Whiting mixed both English and Latin.
b. As in The Devils, 2/xib
c. As in The Devils, 2/b Die Teufel, 2/xc happens almost simultaneously with Die Teufel, 2/xb.
Scene xii A Council; night De Laubardemont speaks to the Council and reports on the possession at Loudun; De Condé mentions that Grandier is innocent but Laubardemont refutes it.
[Scene xi in the revised version] As in The Devils, 3/xii
`Scene xiii A brilliant morning a. During a conversation between the
Sewerman and Grandier, Grandier seems to be peaceful.
b. Grandier enters the church; Laubardemont blocks him from entering the church.
[Scene xii in the revised version] The Devils, 2/xiiia is omitted.
a. As in The Devils, 2/xiiib
b. As in The Devils, 2/xib
Act 3 John Whiting, The Devils Penderecki, Die Teufel von Loudun
Scene i A cell; night When Grandier stays alone at night, Bontemps approaches Grandier and worries about him.
Scene i a. As in The Devils, 3/i
Scene ii Jeanne and Mignon Jeanne asks Mignon to stay with her, but he rejects her request.
b. As in The Devils, 3/ii
Scene iii Grandier’s cell; he is alone.
a. Grandier prays to God; Father Ambrose promises he will try to help Grandier.
b. Bontemps asks whether Grandier needs a priest or not.
c. As in The Devils, 3/iiia, except that
Penderecki excerpts the part of the conversation between Grandier and Ambrose and moves the remaining part of the conversation to Die Teufel, 3/vii.
The Devils, 3/iiib is moved to Die Teufel, 3/ie.
25
Scene iv Daylight Claire, Gabrielle, and Louise seem to be excited; Jeanne appears and Louise worries about their future.
Omitted
Scene v A Cell a. Adam comes in when Mannoury is
alone.
d. As in The Devils, 3/va
e. As in The Devils, 3/iiib
b. De Laubardemont comes in and asks
Adam to go to the jailer. c. Grandier is brought in by a Captain
of the Guard; Laubardemont asks Grandier to change clothes, cut his hair, curls, and fingernails.
Scene ii a. As in The Devils, 3/vb
b. As in The Devils, 3/vc
Scene vi A public places; a large crowd a. A clerk announces that Grandier is
guilty of commerce with the devil; Grandier slowly comes into sight; Barré, Rangier, and Mignon are scattering holy water; Laubardemont cuts Grandier’s hair; there are hysterical giggles from the women in the enclosure.
b. Grandier argues his innocence. c. De Laubardemont calls upon
Grandier to confess his sin, but Grandier denies his sin.
Scene iii As in The Devils, 3/vi
Scene vii A garden Jeanne enters and tries to commit suicide; Claire, Gabrielle, and Louise prevent her from committing suicide.
Scene iv As in The Devils, 3/vii
Scene viii The upper room a. Grandier is tortured; Mannoury, Adam,
and Mignon are crouched in the lower room; Barré asks Grandier to confess but Grandier refuses to confess; Barré continues to interrogate Grandier and tortures him.
b. Grandier’s screams echo in the garden where Jeanne sits alone; Jeanne is seeking Grandier while he is being tortured.
Scene v a. As in The Devils, 3/viiia
b. As in The Devils, 3/viiib Die Teufel, 3/vb occurs in the middle of Die Teufel, 3/va and happens simultaneously in the opera. Penderecki adds prayers for Jeanne and the Ursuline nuns.
26
Scene ix The upper room Grandier has not confessed.
c. As in The Devil, 3/ix
Scene x A Street A crowd is staring into the distance; Grandier comes into sight. He is seated in a chair.
Scene vi As in The Devils, 3/x Penderecki omits the dialogue.
Scene xi Saint Ursula’s Convent
a. The procession comes to the convent; Laubardemont tells Grandier that he needs to stop at the convent; Grandier does not know where he is, but Laubardemont does not believe Grandier.
b. Grandier and Jeanne stare at each other; Jeanne is happy to see him, but Grandier does not know Jeanne.
Scene vii a. As in The Devils, 3/iiia
Penderecki shortens The Devils, 3/iiia. b. As in The Devils, 3/xia
c. As in The Devils, 3/xib Penderecki adds a prayer for the Chorus.
Scene xii The streets of Loudun; night
a. Grandier is burned at the stake off stage.
b. The crowd has dispersed and is rushing and screaming hysterically through the streets.
c. Jeanne wanders in alone. Mannoury and Adam, Barré and Mignon, Phillipe and the old man, D’Armagnac and De Cerisay, Jeanne and Sewerman; each pair speaks a few sentences. Jeanne cries out.
d. Rangier prays for Grandier; Barré and
De Laubardemont try to force Grandier to confess; however Grandier refuses making a confession.
e. As in The Devils, 3/xiia, except that Grandier is burned on stage in the opera.
The Devils, 3/xiib is omitted.
f. As the part in The Devils, 3/xiic: Penderecki only adapted the scene in which Jeanne stays on stage alone and prays.
Penderecki changes scenes involving Jeanne, especially in Act 1 of the opera, reordering
scenes, omitting dialogues, and adding texts. The changes are significant in Die Teufel, 1/i and
1/vi. Penderecki’s alterations focus on the plot dealing with Jeanne and her supernatural
experiences.
Penderecki’s most significant reordering is found in Die Teufel, 1/i, and the scene
suggests Jeanne’s supernatural experiences. Penderecki adapts four different scenes, The Devils,
27
1/viii, 1/xi, 1/xv, and 3/xi for his Die Teufel, 1/i. Among the scenes of the play, there are two
significantly reordered scenes. First, Penderecki creates a supernatural vision by adapting a scene
from The Devils, 3/xi. The scene depicts Grandier’s progress as he is carried from the prison to
the final destination, the Cross. The adaptation is important because it is the first possible
suggestion of Jeanne’s supernatural experience in the opera. The scene is presented only as
Jeanne’s vision in the opera, whereas this scene depicts reality when it appears in Act 3 of the
play.
Second, Penderecki strengthens the supernatural theme of the opera through shifting The
Devils, 1/xv to Die Teufel, 1/i and placing the scene after Jeanne’s first vision. In The Devils,
1/xv, Jeanne receives a letter from Grandier stating his refusal of Jeanne’s invitation and her
vision of Grandier and Phillippe. The vision in The Devils, 1/xv is the first appearance in the play;
however, Penderecki adapts the vision as the second vision in the opera and places it together
with the first vision. Thus, Die Teufel, 1/i introduces two different visions by Jeanne, which
creates stronger evidence for the supernatural than in the play.
Penderecki also omits parts of scenes and dialogues in order to focus more on Jeanne.
The best example of omitting scenes is Penderecki’s deletion of The Devils, 1/xia in which
Jeanne is concerned about her convent because of the death of the director, Canon Moussaut, and
she suggests that Grandier be the new director. Instead, Penderecki only retains The Devils, 1/xib
and 1/xic for Die Teufel, 1/vi; however, Penderecki edits The Devils, 1/xic. Here, Jeanne writes a
letter in the play, and she reads a devotional book in the opera.
Penderecki also condenses The Devils, 1/xi and deletes many dialogues for Jeanne and
the Ursuline nuns. What Penderecki retains for the scene (underlined below) is mostly Jeanne’s
dialogue, which expresses her suffering from her hunchback and her obsession with her eyes;
28
however, Penderecki deletes the dialogue of Jeanne and the Sisters in which they are concerned
about their convent because of the death of the director and her suggestion that Grandier be
invited.
An unseen woman’s voice. Voice: Lux aeterna luceat eis, Domine, cum sanctis tuis in aeternum, quia pius est. . . . Jeanne: We have suffered a great loss, Sisters. Canon Moussaut was a good old man. . . . Jeanne: Do so. There is a – (fit of coughing.) Don’t touch my back! (Stillness: exhaustion.)
There is a man. His name is Grandier. He is young. I have never seen him, but God has often put him in my thoughts lately.
. . . Claire: Yes? Jeanne: They say I have beautiful eyes. It is true? Claire: Yes, Mother. Jeanne: Too beautiful to close even in sleep, it seems. Go with the others. . . . Jeanne is writing. Rapid, angular hand, ornamented.
The Devils, 1/xia and xib48
Jeanne: Rührt meinen Rücken nicht an! Claire? (Do not touch my back! Claire?) Claire: Ja? (Yes?) Jeanne: Es heißt, ich habe schöne Augen. Ist das wahr? (They say I have beautiful eyes. It
is true?) Claire: Ja. Mutter. (Yes. Mother.) Jeanne: Anscheinend so schön, daß ich sie nicht schließen darf, nicht einmal, um zu
schlafen. Geh zu den anderen! (So lively, it seems, that I may not close them at all–not even at night, to sleep. Go with the others.)
Ursulin Nuns: Benedicat et custodiat nos omnipotens et misericors Dominus, Pater et Filius et Spiritus Sanctus!
. . . Jeanne liest in einem Erbauungsbuch.(Jeanne reads a devotional book.)
Die Teufel, 1/vi49
Penderecki deletes text and then adds new text in Die Teufel, 1/vi. Her text is the Communion
text, Lux Aeternae, from the Requiem Mass; instead, Penderecki deletes the Latin prayer but 48 Underlined by author. 49 Underlined by author.
29
adds three different prayers, which are prayed by the Ursuline nuns in his opera: a part of the
Canticle of Simeon, an old prayer, Visita, quaesumus, Domine [Lord to visit us], and Confiteor
Deo [I confess].
As for Grandier, Penderecki omits many of his scenes. As seen in Table 2, Penderecki
omits The Devils, 1/id, 1/iia, 1/vi, 1/ix, 1/x, 1/xviii, 1/xx and 2/iii in which Grandier is on stage.
Also, Penderecki omits or reduces scenes in which characters mention Grandier in their
conversations: The Devils, 1/ic, 1/v, 1/vii, 1/xiv, and 1/xix. Among these scenes, The Devils, 1/vb
is most interesting. In this scene, Father Barré talks about his experience with Satan at Chinon
and believes that Satan moved to Loudun, and Grandier is responsible. This is the first
suggestion that Grandier is connected to Satan in the play, and the scene appears before the scene
in which Jeanne accuses Grandier. In the 1969 edition, Penderecki did not adapt the scene but
presented Grandier as having a relationship with devils through Jeanne, although the relationship
is revealed to be untrue later. This suggests that Penderecki separates supernatural elements from
Grandier in his opera. Penderecki adapted the scene in his revised version; however, the scene
(The Devils, 1/vb) is in Die Teufel, 1/xiii, which is after the scene of Jeanne’s accusation (Die
Teufel, 1/xi). This also suggests that Penderecki prioritizes her role in the opera, setting up
Jeanne as the first person to suggest the connection between Grandier and devils.
It is obvious that Penderecki sought to emphasize Jeanne early on, even though he makes
Grandier primary later on in the opera. The decision to prioritize Jeanne gave the composer many
possibilities to explore the supernatural aspects of the plot in the opera. It is possible to interpret
the plot of the opera as a naturalistic narrative if we conclude that Jeanne is not possessed at the
public exorcism, as do the characters in the opera. If we focus only on Grandier and his sacrifice,
we easily ignore any possible supernatural elements in the opera. Even though Father Barré
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considers that Grandier has a relationship with Satan in the play, his dialogue does not contain
any evidence, and Penderecki does not consider Barré’s dialogue to be crucial. However,
Penderecki seeks for the supernatural through Jeanne. In the next part of this chapter, I suggest
how Penderecki retains evidence of the supernatural element in his libretto, considering seven
scenes in the libretto.
Supernatural Elements in the Libretto
The differences between the play and opera discussed provide evidence of the
composer’s goal to increase the role of Sister Jeanne. In this section, I present evidence
suggesting that most of these changes also gave Penderecki opportunities for creating musical
expressions of the supernatural. There are two main supernatural elements in the opera: visions
and demonic voices. I selected seven scenes in order to discuss these supernatural elements: Die
Teufel, 1/i, 1/vi, and 1/xiii (visions) and Die Teufel, 1/xiii, 2/i, 2/iii, 2/ix, and 2/x (demonic
voices). In each case, I begin by summarizing the content of the scene as it appears in Whiting’s
play and explain the specific type of supernatural experience, if any, represented therein. Then I
discuss the text found in the libretto, giving particular attention to changes made by the composer
to enhance the supernatural elements.
Act 1, scene i
The first scene of the opera presents two clear supernatural elements in the form of two
visions, each with distinct content. The libretto also suggests a further hint of the supernatural in
the form of an indication that the singer must sing certain passages “mit anderer Stimme” (in a
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different voice). In creating this operatic scene, Penderecki combined texts describing visions
that were taken from two different scenes in the play: The Devils, 3/xi and 1/xv.
The first vision appears as Jeanne is finishing the prayer that opens the scene. The
audience can see the vision with her, since it is acted out at the back of the stage, and also
overhear the spoken dialogue. The vision is a depiction of Father Grandier and others in a
procession. He has been cruelly tortured and is now seated on a chair that is bound to a litter.
This scene in a supernatural vision corresponds to an actual scene in Act 3 of the play and in the
opera.
Penderecki makes significant changes to the text that he has transplanted from Act 3 of
the play for the first vision. The composer uses Latin for Jeanne’s vision in the opera, whereas
the play text is in the vernacular (English). The libretto text for Act 3 is also written in vernacular
(German and English). This alteration suggests that Penderecki distinguishes the vision and the
real scene by different language settings.
There is also a crucial change in pronoun usage that changes the meaning of the original
passage and connects this alteration directly to Jeanne. In the original play text, Grandier asks
De Laubardemont (the King’s Commissioner) to identify a group of nuns. De Laubardemont
answers: “They are the people you have wronged.” In Penderecki’s text, Grandier only asks
about one woman. The pronoun they is replaced by “haec femina” (that woman).50 The complete
Latin text reads “Quis est haec femina?” (Who is that woman?) The change in Jeanne’s vision is
indeed significant, for it reveals that she is the only person who is seeing the future, which
happens in Die Teufel, 3/vii, and that the future is altered in a way to connect herself more
directly with Father Grandier in her vision.
50 The original meaning of haec femina’ is ‘this woman.’ But I have translated the phrase as ‘that woman’ because it better fits the dramatic situation presented on stage.
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The second vision appears after Jeanne has received the letter from Grandier. Jeanne
becomes hysterical and confused about the object of her desire. She finally realizes that she
wants Grandier instead of God: “Ich wollte mich in dieser Sache an Gott wenden. Nein, nicht
Gott: Mann” (I very nearly addressed myself to God on this. No, not God: man). This leads to
her second vision in which Grandier and Ninon engage in sexual relations.
Penderecki changed the second vision slightly from the play, condensing the vision by
deleting some of Jeanne’s dialogue. In her dialogue in the play, Jeanne describes the figure of
Philippe (a female character) making love to Grandier. For this vision, Whiting gives this stage
direction: “They [Philippe and Grandier] will continue to be seen in the touching formal attitudes
of passion throughout Jeanne’s words [my emphasis].” This does not make clear if what
Philippe and Grandier are doing on stage is somehow a vision or merely a figment of Jeanne’s
imagination. Whiting also did not label the scene as a vision in the play. However, Penderecki
did not retain Whiting’s stage direction in his libretto. Instead, he wrote that “Ihre Krankhafte
Phantasie gaukelt ihr die Erscheinung von Ninon und Grandier in der Badeszene vor” (Her
[Jeanne’s] sick imagination conjures up a vision of Ninon and Grandier). The direction of the
composer suggests what she is seeing is a vision.
Penderecki also changed a stage direction, so that the agency of the vision is not Jeanne’s
but someone else’s. During Jeanne’s description of the vision as it is given in the play, Whiting
inserted the stage direction “sudden laughter,” probably signifying that the laughter is Phillipe’s.
In his libretto, Penderecki specifies the laughter as “höhnisches” (mocking). In the play, Jeanne
takes note of the (imagined) laughter and reacts with the question, “What was that you did?” In
the opera, Jeanne ignores the laughter, despite the fact that Penderecki assigns this (now)
mocking laughter not to Phillipe or Grandier, but to the chorus. Thus, the laughter by the chorus
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begs the following questions: Who is laughing at Jeanne? Who mocks her? In Die Teufel, 1/i,
Penderecki does not give answers to these questions; however, he suggests that there is someone
else who is responsible for Jeanne’s vision and her reaction to it.
Finally, Penderecki twice indicates that Jeanne should sing in a different voice. The voice
change in Die Teufel, 1/i does not give clear evidence of the supernatural at the moment because
Penderecki does not specify how her voice should be changed, simply indicating “mit anderer
Stimme” in the libretto; however, this direction to change her voice foreshadows the important
role her vocal changes play later in the opera. I will discuss this voice change when I discuss Die
Teufel, 1/xiii, 2/i, 2/ix, and 2/x.
Act 1, scene vi
Die Teufel, 1/vi is the second scene in which Jeanne appears. The scene presents Jeanne’s
obsession with her eyes and a mystical meeting. Penderecki deleted dialogue in which Jeanne
converses with the Ursuline nuns and retained Jeanne’s dialogue expressing her suffering and
obsession with her eyes. Penderecki also replaced a mystical event in the play with his own new
mystical event.
Penderecki’s reduction of dialogue brought more focus onto Jeanne’s obsessive
commenting about her eyes. The scene in the play begins with an unseen woman’s voice whose
text is a part of the Requiem Mass. The unseen woman’s voice may suggest a supernatural
element in the play; however, the text of the voice points to a situation facing Jeanne and her
convent: The director of the convent has died and will need to be replaced. This emphasis on
Jeanne’s eyes occurring in the midst of a second vision is a second hint of the supernatural,
which connects to the odd change of voice that occurred in the first vision.
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Focusing on Jeanne’s eyes also connects to the end of the scene, in which Penderecki
replaces the original episode of the play with his own episode. In the play, Jeanne cries out, and
Grandier seems to hear a woman’s crying among the crowd on the street; however, he did not
recognize who cried out. That Grandier heard the sound of crying may be an auditory illusion
because Grandier and Jeanne are not in the same place. However, Whiting does not clearly
indicate that the sound Grandier heard is an illusion but leaves room for the idea that this could
be a supernatural element in the play.
At the end of the scene, Penderecki replaced the original episode of the play with a new
one, changed the stage setting from the street to the church, and provided a new set of stage
directions: “Grandier kommt zurück in die Kirche im vollen Ornat, begleitet von zwei
Meßdienern. Jeanne dreht sich um und sieht Grandier. Sie schreit auf und flieft aus der Kirche”
(Grandier re-enters the church. He is in full canonicals, and is accompanied by two servers,
Jeanne turns and sees Grandier. She screams and runs from the church). It is not clear whether
this episode is a vision or reality. The setting for Die Teufel, 1/vi is inside a church. Jeanne does
not leave the church, but Grandier re-enters the church. This results in a question: Might Jeanne
and Grandier be in the same place? Since they belong to their own churches, they never actually
share the same church in the opera. Moreover, in the episode, Jeanne can only see Grandier, and
Grandier does not recognize her. Although they are physically located in the same place, they do
not share the same experience in the place. This at least suggests that this episode might be yet
another vision of Grandier.
This alteration suggests two significant differences between the play and opera. First,
Penderecki changed who is reacting in this scene. While Grandier reacts to the voice of crying in
the play, Jeanne reacts to Grandier in the opera. In other words, Penderecki sets Jeanne as a main
35
character of the short, possibly illusionary event, while Whiting emphasizes Grandier through
focusing on his response. The second important thing is that Penderecki made a connection
between Jeanne’s obsession with her eyes and the visions that she sees. In brief, Penderecki
introduces two critical elements: the voice changes in Act 1, scene i (the first scene involving
Jeanne) and the topic of eyes in Act 1, scene vi (the second scene focusing on Jeanne). Both of
these specifically foreshadow the demonic supernatural that occurs in later scenes.
Act 1, scene xiii
Evidence to support Jeanne’s claim that she is possessed first appears in Die Teufel, 1/xiii.
In the scene, Father Barré visits Jeanne and addresses the devils whom he believes to be
possessing Jeanne. One of devils, Asmodeus, answers him through Jeanne’s mouth.
Penderecki alters this important scene in three ways: by adding another supernatural
vision, altering stage directions, and inserting additional text. The very brief but important (and
new) supernatural vision involving Grandier and Philippe occurs near the beginning of Die
Teufel, 1/xiii. The scene opens with Jeanne’s prayer, in which she begs God for love by saying,
“Hab mich lieb” (Give me love). At the very end of the prayer, Penderecki adds a stage cue to
the libretto: “Man sieht Grandier und Philippe an der Mauer spazieren” (Grandier and Philippe
are seen walking by the town wall). This interpolation involving the supernatural also provides a
further opportunity for the composer to connect Jeanne and Grandier, one that was not found in
the play. Thanks to the stage setup, we can observe Jeanne viewing Grandier and Philippe, even
though they are not physically in her bedroom with her but rather are walking some distance
away near the actual town wall. This staging once again suggests Jeanne’s experience of a
supernatural vision. After the vision, Jeanne once again begs for love by saying, “Hab mich lieb,”
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but here Penderecki specifically directs her to say this “zu Grandier,” i.e., the Grandier of the
vision whom Jeanne and the audience can view.
After Jeanne’s comment, several people enter the room, most importantly, Father Barré, a
powerful church administrator and a believer in the possibility of demonic possession. At this
point in the play (and opera), he is quite convinced that Jeanne is possessed. Very quickly, he
tries to call out the devils. In Whiting’s play, he achieves his goal: Jeanne jerks her head
backward, emits “peals of masculine laughter,” and announces “in a deep man’s voice:” “Here
we are, and here we stay.” In the libretto, Penderecki indicates that Jeanne should sing in a deep
voice when a devil speaks through her; however, Penderecki does not follow Whiting’s direction
at all in his libretto. Whiting clearly distinguishes when Jeanne and devils speak; however,
Penderecki leaves ambiguous moments which can blur the distinctions between Jeanne’s and
devils’ voices in the libretto. For example, in the play, a devil says, “Here we are, and here we
stay” with a direction to use a “deep man’s voice” through Jeanne; however, Penderecki does not
direct Jeanne to say the same thing with a male voice. This suggests a discrepancy between a text
and an expected voice and gives a sense of confusion over who speaks through Jeanne’s mouth.
Penderecki changed this scene through interpolating texts from other scenes of the play.
After the devil Asmodeus responds to Barré’s calling out, Barré asks Asmodeus, “Wie ist der
Name Eures Freundes?” (What is the name of your friend?) In the play, Jeanne quickly responds
to Barré’s question by replying, “Grandier” with the stage directions: “Jeanne is swaying on her
knees. She gives inarticulate cries which gradually form themselves into the word.” Penderecki
expands this short dialogue by borrowing a dialogue from The Devils, 2/va. This adaptation is
interesting because it shows that the composer decided not to place the dialogue from The Devils,
37
2/va in Die Teufel, 2/iii (the more obvious location), but instead to transplant it to Die Teufel,
1/xiii.
Penderecki did not use the dialogue as it is but changed the language from English to
Latin. This change of language recalls Jeanne’s first vision in Die Teufel 1/i. As I mentioned in
my interpretation of Jeanne’s first vision, Penderecki distinguished the vision and the real scene
through different language settings. The dialogue between Grandier and De Laubardemont in
Jeanne’s first vision is written in Latin, while the dialogue in Die Teufel, 3/vii, which appears the
real event in the opera, is written in the vernacular (German or English). When he shifted the
dialogue from The Devils, 2/va to Die Teufel, 1/xiii, Penderecki also changed the language from
vernacular to Latin. Jeanne’s text here is the only time when she speaks Latin. This suggests that
the dialogue of Jeanne in the scene is not spoken by the real Jeanne but by someone else,
although Penderecki does not indicate who speaks the dialogue with a name in parentheses, as he
does elsewhere.
Act 2, scene i
Die Teufel, 2/i is the first scene in which an exorcism is performed. In this scene, Father
Barré performs the exorcism, and the devil, Asmodeus, speaks again through Jeanne.
Penderecki’s treatment of the exorcism is longer than in Whiting’s play, and he emphasizes the
religious nature of the event by incorporating elements such as prayers. Penderecki begins Act 2
Jeanne: (Long silence: quietly.) Grandier. Grandier. Barré: What is his rank? Jeanne: Priest. Barré: Of what church? Jeanne: Saint Peter’s. The Devils, 2/va
Jeanne: Urbanus. (Urbane) Barré: Dic qualitatem. (Tell status) Jannes: Sacerdos. (Priest) Barré: Cujus ecclesiae? (Of what church?) Jeanne: Sancti Petri. (Saint Peter) Jeanne: Grandier.
Die Teufel, 1/xiii
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with the exorcism scene, even though Whiting began his Act 2 with a secret marriage between
Grandier and Philippe.51 The length of the prayer, only one sentence in the play, is expanded in
the opera and assigned not just to Father Barré but also to Fathers Mignon and Rangier.
This scene presents three significant alterations that suggest that supernatural elements
are in the play. First, there are two added bursts of laughter. One appears, thanks to the stage
direction “hohngelächter” (scornful laughter) that Penderecki gives to the chorus. Such
unexpected laughter is quite inappropriate for the serious mood of an exorcism. At the beginning
of the ritual, Father Barré prays the first half of Psalm 101:2 and the Ursuline nuns respond with
the rest of the psalm. Then, as Barré prays the exorcism prayer again, he is interrupted by
laughter from an unnamed chorus. We can find the role of the laughter from the next stage cue.
The stage cue calls for more laughter, which is not found in the play: “Asmodeus spricht mit
tiefer Stimme aus Jeanne. Lachen” (Asmodeus speaks through Jeanne in a deep voice. Laughter).
Even though Penderecki does not clearly indicate who laughs at this moment, we can infer that
Asmodeus is laughing.
The second element takes the form of another interruption, in which the devil Asmodeus
(speaking through Jeanne) complains that he cannot understand Latin: “Bedaure, ich muß Euch
unterbrechen. Ich versteh’ kein Wort. Ich bin ein heidnischer Teufel. Latein ist für mich eine
fremde Sprache” (I’m sorry to interrupt you. I cannot understand. I am a heathen devil. Latin is a
foreign language to me). This is interesting if we consider that Jeanne’s first vision in Die Teufel,
1/i and her conversation with Father Barré in Die Teufel, 1/xiii are related to demonic possession.
Penderecki uses Latin for Die Teufel, 1/i and 1/xiii, and the scenes suggest a possibility of the
supernatural in the opera; however, if we believe Asmodeus’s argument that he cannot
51 Penderecki deleted the marriage scene in the 1969 version, but he restored the scene in his revised version.
39
understand Latin, the supernatural elements found in the two scenes easily argue against the idea
that the elements are related to demonic possession. In the libretto and score, however,
Penderecki implies that devils lie. Penderecki quotes St. Chrysostomus’s words, “Daemoni,
etiam vera dicenti, non est credendum” (The devil cannot be believed, even when he tells the
truth) on the first page of his libretto and score. We do not know whether the devil lies in Die
Teufel, 2/i about his understanding of Latin. However, we can see that Latin usage is a pivotal
element connected to the supernatural in the opera.
Finally, Penderecki changes a vocal direction. Both Whiting and Penderecki distinguish
between when Jeanne and a devil speak. They both place the name of the devil, Asmodeus, in
parentheses after Jeanne’s name. However, Penderecki slightly changes the voice direction, as he
did in Die Teufel, 1/xiii. In Die Teufel, 2/i, when Jeanne (or a devil) asks for mercy following the
exorcism, Penderecki gives a voice direction different from Whiting’s. In the play, Whiting sets
up an ambiguous “voice” character who asks for mercy: “VOICE: (Of Asmodeus. Is it Jeanne’s
voice?) Mercy. Mercy.” This indication does not clearly resolve who is speaking now.
Penderecki, however, clarifies this ambiguous voice, by assigning a short dialogue to Asmodeus.
After this dialogue, Jeanne begs for mercy and claims that she is who she is: “Ich bin’s, die jetzt
zu Euch spricht, Schwester Jeanne von den Engeln!” (It is I who speaks to you now, Sister Jane
of the Angels!) Father Barré does not believe that it is really Jeanne who is speaking because of
the mixture of voices: “Du sprichst mit vielen Stimmen” (You speak with many voices). The use
of different voices for Jeanne and Asmodeus strengthens Barré’s belief that she is truly possessed.
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Act 2, scene iii
In this scene, characters in both the play and opera respond to the alteration of vocal
styles that distinguishes Jeanne from the devils within her. In Die Teufel, 2/i, Father Barré had
believed that Jeanne was possessed because she spoke with different voice. Now, however, her
demonic possession is denied by de Cerisay because she is speaking with her own voice. The
vulgarity of her words that influenced Father Barré appears irrelevant to de Cerisay. All of this
occurs when Father Barré visits Jeanne, accompanied by Rangier, Mignon, Adam, Mannoury,
and de Cerisay, who is the town governor, in order to listen to her description of her experience
with demonic possession. Jeanne whispers and laughs while describing her experience. She
describes her demonic experience with obscene words and finally denies God: “Gott ist tot. Ich
habe Frieden gefunden” (God is dead. I have found peace). Barré strongly believes that she is
possessed because of her language, although she speaks with her own voice; however, de Cerisay
denies demonic possession: “Das war kein Teufel. Sie sprach mit ihrer eigenen Stimme. Der
Stimme einer unglücklichen Frau” (That was no devil. She spoke with her own voice. The voice
of an unhappy woman). Father Barré and de Cerisay observe the same situation but they do not
have the same conclusion regarding Jeanne. Thus, Die Teufel, 2/iii contains another ambiguous
moment that may confuse audiences regarding whether or not she is possessed.
Act 2, scene ix
Die Teufel, 2/ix (cf., The Devils, 2/x) is the first scene that presents a mass demonic
possession. It begins with Jeanne reporting that the Archbishop’s doctor has pronounced her
possession to be false, a verdict that Father Mignon now disputes. Mignon asks Jeanne whether
she is possessed or not and succeeds in calling devils out from her. The devils respond to Mignon
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and speak not only through Jeanne but also through Sisters Louise, Gabrielle, and Claire. Finally,
Mignon decides to perform the exorcism in a public place. In the operatic scene, Penderecki
strengthens the expression of demonic possession through three prominent alterations: by
changing verb tenses, adding vocal directions, and changing the assignment of the dialogue.
At the beginning of the scene, Mignon says that he is sure that Jeanne is possessed, and
Jeanne agrees. However, the tense in the play and libretto are different. In the play, Mignon and
Jeanne discuss a past event in which the Archbishop’s doctor diagnosed her as not being
possessed, but Mignon is certain that she was possessed in the play. In their conversation, they
only mention the past episode. However, in Penderecki’s libretto, Mignon and Jeanne use the
present tense even though they are talking about the past event, stating that Jeanne is possessed.
This small change indicates that the past event continues to influence the present moment.
Penderecki also emphasizes the statement “Es ist wahr” (It is true) which is stated first by Jeanne
and then by the Ursuline nuns, Gabrielle, Claire, and Louise. This contrasts with the past tense
statement “It was true” spoken by Jeanne in the play.
After Jeanne agrees that she is possessed, Leviathan interrupts a conversation between
Mignon and Jeanne. When he speaks through Jeanne, Penderecki directs how he is to speak. In
Leviathan’s first statement, “Dürfte ich ein Wörtchen sagen?” (May I put in a word?),
Penderecki requires Leviathan to speak “zynisch” (cynically), a direction which is not found in
the play. When Mignon asks where Leviathan is inside Jeanne, Leviathan answers, “In der Stirne
dieser Dame” (In the forehead of this lady). For the dialogue, Penderecki also adds a direction of
“naiv, mit Kinderstimme” (naively, with childlike voice). These directions recall Penderecki’s
direction for Jeanne to speak “mit anderer Stimme” in Die Teufel, 1/i. Penderecki gives specific
directions to the woman portraying Jeanne at this point in Die Teufel, 2/ix, while in Die Teufel,
42
1/i, the composer simply indicates for part of the text to be sung “mit anderer Stimme.” Thus,
these directions suggest that Jeanne’s ambiguous “different voice” foreshadows the more
specific directions for the devils’ voices here and in the following scene.
After Leviathan answers Mignon, the devils Isacaaron and Beherit state where they are
lodged inside Jeanne. Here, Penderecki changes the assignment of dialogue, as well as the
performance direction. In the play, after Leviathan speaks, other devils speak not only through
Jeanne but also through other Sisters. Whiting’s direction is clear on who speaks through whom:
Leviathan, Beherit, and Isacaaron speak through Jeanne, and Elymi speaks through Claire. He
also indicates for them to speak in additional (unnamed) voices. The parallel passages are given
here:
Jeanne: (As Leviathan.) May I put in a word? Mignon: God be praised! What is your name? Jeanne: (As Leviathan.) Leviathan. Mignon: Where are you lodged, unholy thing? Jeanne: (As Leviathan.) In the lady’s forehead. Jeanne: (As Beherit.) I am in the woman’s stomach. My name is Beherit. Jeanne: (As Isacaaron.) Isacaaron speaking. From under the last rib on the left. Claire: (As Elymi.) I am here. (Another voice.) And I. Louise: (As Eazaz.) And I. (Another voice.) And I am here.
The Devils, 2/x Jeanne (Leviathan): zynisch Dürfte ich ein Wörtchen sagen? (cynically May I put in a word?) Mignon: Gott sei gelobt! Wie ist dein Name? (God be praised! What is your name?) Jeanne (Leviathan): Leviathan. Mignon: Wo hausest du, unheiliges Wesen? (Where are you lodged, unholy thing?) Jeanne (Leviathan): naiv, mit Kinderstimme In der Stirne dieser Dame. (naively, with childlike voice In
the forehead of this lady.) Louise (Isacaaron): Hier spricht Isacaaron (Isacaaron speaking). Jeanne (Beherit): Ich sitze im Magen. Mein Name ist Beherit. (I’m lodged in the stomach. My name is
Beherit). Ein Furz, Mignon bekreuzigt sich und hält sich die Nase zu. (Like a fart, Mignon crosses himself and
holds his nose.) Gabrielle: Und ich auch (and I am). Claire: Ich bin auch da! (And so am I).
Die Teufel, 2/ix
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In his libretto, Penderecki only associates specific devils’ names with Jeanne. Although the
dialogue suggests that devils speak through Louise, Gabrielle, and Claire, Penderecki does not
make clear who speaks through whom in his voice directions here. This ambiguous voice setting
recalls the discrepancy between a text and an expected voice in Die Teufel, 1/xiii. In Die Teufel,
1/xiii, Penderecki blurred the distinctions between Jeanne’s and devils’ voices. In Die Teufel,
2/ix, however, Penderecki clearly distinguishes Jeanne’s and the devils’ voices but he does not
give any direction to the other sisters. Since he named the devil in Jeanne’s case, Penderecki
should have written Isacaaron in parenthesis after Louise’s name in his libretto. The fact that he
did not suggests another discrepancy between a text and an expected voice, resulting in some
confusion over who is speaking through the sisters’ mouths. The dialogue of Gabrielle and Claire
is even more confusing. Louise mentions the name Isacaaron, but the dialogue of Gabrielle and
Claire only includes the pronoun Ich without a devil’s name. Thus, audiences cannot recognize
who really speaks either from their dialogue or vocal inflection.
Act 2, scene x
Die Teufel, 2/x (c.f. The Devils, 2/xi) is an important scene in which a public exorcism is
performed, after which Prince de Condé alleges that the demonic possession has been faked. His
evidence is the closed box used in the exorcism, which was said to contain a holy relic. Even
though Sister Jeanne expressed fear of the relic, the box is subsequently opened to reveal no relic
at all. Despite the fact that the Prince seems to have exposed a fraud, both the play and libretto
still contain evidence of supernatural elements such as demonic voices.
It is Father Barré who performs the exorcism and calls the devils out. As this occurs,
Leviathan speaks through Jeanne. Here, Penderecki changes the language of the exorcism
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prayers from English to Latin and supplies a few additional performance directions. In the play,
Barré responds to de Condé’s question about language choice, saying that “They [i.e., these
devils] are not conversant with the language. You’ll understand, sir, that there are uneducated as
well as educated devils.” This shift to the vernacular is the only spot in the entire play in which
Whiting does not follow the traditional use of Latin for the reciting of a prayer. Penderecki’s
language usage is different. In Die Teufel, 2/x, Penderecki deletes the dialogue of Barré and sets
the exorcism prayer in Latin.
The change in language for the exorcist prayer here also suggests that Penderecki
considers Latin as an important element to express the demonic supernatural, as observed in the
previous scenes, e.g., in Die Teufel, 1/i and 1/xiii. In Die Teufel, 1/i, Penderecki writes Jeanne’s
first vision, which is adapted from The Devils, 3/x, in Latin. In Die Teufel, 1/xiii, in which
Leviathan speaks through Jeanne, Penderecki also uses Latin for the last part of dialogue, which
is from The Devils, 2/iii. In Die Teufel, 2/x, Penderecki does not follow Whiting’s vernacular
setting but set the prayer in Latin. These three different scenes which are related to supernatural
elements—a vision, a devil’s dialogue, and an exorcism—suggest that Penderecki considers a
Latin setting as a device to express the supernatural in the opera.
Penderecki adds laughter at the moment Leviathan speaks. When Barré calls Leviathan
out, Leviathan answers him, “Geh weg!” (Go away) in a sleepy voice. Barré continues to pray,
but his prayer is interrupted by the laughter of the Ursuline nuns. After the laughter, Jeanne (or a
devil) states, “Bringt nicht immerzu den Namen dieses Hochstaplers ins Gespräch!” (Don’t keep
bringing that imposter’s name into our conversation). This laughter recalls the laughter in
Die Teufle, 2/i. In Die Teufle, 2/i, laughter by the chorus interrupts Barré’s prayer, and the other
laughter (from Asmodeus) is heard; after the laughter, Asmodeus speaks through Jeanne. In
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Die Teufle, 2/x, laughter is reused just before Jeanne speaks. This suggests that laughter
functions as a sign of the devils’ appearance.
Penderecki gives another confusing setting of dialogue here similar to what is found in
Die Teufel, 1/xiii and 2/ix. After Leviathan speaks, many devils speak the name of Grandier
through Louise and Claire in the play. Whiting clearly indicates which devils speak through
whom; however, Penderecki again does not mention the devils’ names in his libretto. Based on
the content of the text, the dialogue should be spoken by devils. For example, right after the
laughter, Jeanne says, “Bringt nicht immerzu sen Namen dieses Hochstaplers ins Gespräch”
without any devils’ name. The dialogue seems to be spoken by devils, but the libretto does not
state this. Subsequently, Jeanne and the other Sisters speak the name of Grandier after Barré
mentions the name of Grandier.
Into the chorus speaking the name of Grandier, Penderecki introduces new characters,
two basses dressed in nun’s habits, who are not found in the play. They dance together and state,
“Wir dienen ihm” (We serve him). It is a statement that Jeanne had made in both the play and
opera. The presence of these two basses suggests that devils can disguise themselves as nuns to
blend in with the Sisters. In both the play and opera, devils borrow the Sisters’ mouths in order to
speak. Thus, in the play, devils can be sensed through sound, but not by sight. By contrast,
Penderecki created a visual manifestation of devils through these two basses disguised as nuns in
Die Teufel, 2/x. This strange visual image is similar to the discrepancy between the implied
speaker of a text and the voices who do speak it.
Penderecki also makes significant changes to the text in the scene involving the missing
holy relic. When Prince de Condé gives Barré a small box, he tells him that it contains a relic,
and Barré performs the exorcism, assuming the relic is inside. Finally, the devils appear to leave
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Jeanne’s body and she says that she is free. In the play, Whiting describes this moment as
follows: “She [Jeanne] speaks calmly, with the voice of a young girl, in her own person.”
Penderecki describes it more directly, “Sie singt mit ihrer ‘eigenen’ Stimme” (She sings with her
‘own’ voice). Penderecki emphasizes the word eigen in his libretto. This suggests that voice
direction is one of the important supernatural elements in the opera.
In both the opera and the play, there is another ambiguous moment suggesting that
Jeanne was released from demonic possession near the end of Die Teufel, 2/x. When Jeanne
believes that she is free, de Condé presents a small empty box, showing that the relic is not in the
box. The empty box suggests that Barré’s exorcism was false and raises doubt as to whether
Jeanne was ever possessed. The only thing we clearly know is that the box is empty, and there is
no relic in the box. Thus, we cannot be sure whether she was possessed. However, right after the
silent moment that follows de Condé’s question—“Was für ein Kunststück spielt Ihr uns vor?
(What a trick to play on us?)—Mignon breaks the moment and begins to run “in winzigen
Kreisen” (in tiny circles), shouting out in the voices of the devils Leviathan and Beherit.
Thereafter, Rangier suddenly begins to neigh like a horse. These two strange and unmotivated
actions come as direct challenges to de Condé’s belief that no supernatural event had occurred.
Both the play and opera offer one clear moment of the supernatural at the very end of the
scene. During the disturbance, Jeanne is the only person who stands calmly alone. Her serene
state contrasts to the general mood in town and suggests that Jeanne is released from demonic
possession during the exorcism. At the end of the scene, however, Leviathan reappears and once
again begins to talk to her, using her vocal cords but not her normal voice.
Here, Penderecki changed the sequence of two scenes from the play, and deleted one
scene. After the public exorcism, Whiting had written a scene (The Devils, 2/xii) in which
47
De Laubardemont reports the event in Loudun to the King of France. Penderecki deleted the
scene in his libretto. Whiting also had written a conversation between Grandier and Sewerman,
preceding the barring of his (Grandier’s) access into his church in The Devils, 2/xiii. Penderecki
deleted that conversation, but retained the scene of Grandier’s banning. But Penderecki’s
treatment is different from Whiting’s. Penderecki deleted The Devils, 2/xii, and combined The
Devils, 2/xi and 2/xiii (except for the conversation in The Devils, 2/xiii) into Die Teufel, 2/x. At
the very end of Die Teufel, 2/x, Leviathan speaks through Jeanne and has a conversation with her.
Penderecki inserted what remained of the scene of Grandier’s banning into this conversation.
Thus, Die Teufel, 2/x ends with a dialogue of Leviathan, while this scene of the play ends with
Grandier’s banning. These alterations suggest that Jeanne may not have been released at all
during the exorcism, and is certainly possessed when Act 2 comes to an end.
Conclusion
In this chapter, I discussed the libretto and the play, comparing the sequence of scenes in
them in order to demonstrate how Penderecki prioritized Jeanne in his opera. I then analyzed
seven scenes: Die Teufel, 1/i, 1/vi, 1/xiii, 2/i, 2/iii, 2/ix, and 2/x.
Penderecki increased Jeanne’s prominence in the following ways: by reordering sequence,
by omitting parts of the play and dialogue, and by adding new texts. These three processes
centralize Jeanne and strengthen the supernatural theme of the opera. The best example of
reordering which prioritizes Jeanne is found in Act 1, scene i. In the scene, Penderecki combined
four scenes of the play, focusing on Jeanne and her supernatural visions. An important moment
when the process of omission is used to strengthen Jeanne’s role is found in Act 1, scene vi; here,
Penderecki deleted most of thedialogue from the corresponding scene in the play, except for
48
Jeanne’s lament over her suffering and obsession with her eyes.
My analysis of the seven scenes demonstrated how Penderecki increased Jeanne’s role
and the supernatural elements in four ways: using different vocal styles, using Latin, creating
ambiguous moments through mismatching voice and text, and adding scenes and replacing
scenes in the play with new scenes. These means of representing the supernatural sometimes
overlap throughout the opera. For example, in Act 1, scene i, different vocal directions and Latin
usage are found at the points where Penderecki directed characters to speak or sing in different
voices.
Penderecki’s special added instructions concerning quality of voice began early. In Act 1,
scene i, he wrote “mit anderer Stimme” for Jeanne at two different moments. Here, Penderecki
did not indicate how Jeanne is to speak or sing differently. He, however, gave more precise
directions in later scenes: e.g., to sing in “mit tiefer Stimme” in Act 1, scene xiii; and to sing
“zynisch” and “naiv, mit Kinderstimme” in Act 2, scene ix. These vocal directions suggest that
Jeanne while possessed or the devils themselves can use different voices, which serves as a
significant reason to suspect the supernatural.
Penderecki’s changed in the sequence of the play for his libretto and incorporation of
Latin where the changes occur are both significant. In Act 1, scene i, Penderecki used text from
a later scene, Act 3, scene vii, for Jeanne’s first vision. Penderecki set the vision in Latin, while
the remainder of the scene is in German or English. Later, Penderecki shifted a dialogue between
Jeanne and Barré from Act 2, scene iii to Act 1, scene xiii and translated the vernacular language
into Latin. This Latin usage raises a question as to why Penderecki reset the reordered texts from
the play in Latin. In terms of understanding Latin, a devil states that Latin is a foreign language
to him in Act 2, scene i. This suggests that the two scenes in Latin are not always related to the
49
demonic supernatural.
Even though the implication of Latin is not always clear, this does not mean that the
presence of the demonic supernatural should be ruled out. The ambiguous moments resulting
from an apparent mismatch between text and voice still could hold important clues. In such
scenes as Act 1, scene xiii and Act 2, scene i, Penderecki did not clearly indicate who speaks
certain texts. Though the texts themselves appear to be from a devil’s perspective, Penderecki set
the texts for Jeanne and the sisters in these scenes. Unlike Whiting, who clearly distinguished
between Jeanne’s and the sisters’ voices and devils’ voices, Penderecki allowed the moment in
his libretto to remain ambiguous.
As a final category of alterations, Penderecki added or replaced scenes and characters.
The most prominent replacement of a scene with a vision is in Act 1, scene vi. In the opera,
Penderecki introduced this new scene so as to have Jeanne face Grandier in the church. Even
though Jeanne cannot, in reality, be in the same place with Grandier at this moment (as she is in
a different church), this scene suggests that Jeanne is experiencing another vision that involves
Grandier.
In the next chapter, I will discuss how Penderecki uses innovative 20th century
compositional techniques in order to musically express the changes in his libretto, especially at
points where he highlights the supernatural. While each case is unique, and not all of them are
free from ambiguity, both the amount of evidence to be found in the individual scenes and the
strong correspondences between certain scenes make for a strong case that the composer
intended his audience not simply to hear the supernatural but to witness experience it.
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CHAPTER 3
PENDERECKI’S MUSICAL DEVICES FOR THE THEME OF THE SUPERNATURAL
Having identified Jeanne’s prominence in the libretto and Penderecki’s efforts to
enhance the supernatural element, I next turn to how Penderecki scores these elements musically.
In general, the opera is atonal and expressionist. Penderecki uses a large orchestra and a four-part
chorus. The orchestration for the opera is clearly indicated by the composer: strings (forty-two in
total), four flutes (two doubling piccolo and one on alto flute), two English horns, E♭ clarinet,
contrabass clarinet, two alto saxophones, two baritone saxophones, three bassoons,
contrabassoon, six horns, four trumpets (one doubling on D trumpet), four trombones, two tubas,
percussion, harp, piano, harmonium, organ, church bells, and electric bass guitar. Penderecki
omits both B♭ clarinets and oboes from the instrumentation.
Even though instruments do not fully correlate to particular characters or plot elements,
some instruments are related to certain characters and moments. According to Helmann, “Comic
and grotesque scenes are set in chamber music with characteristic instruments, abrupt,
discontinuous motifs, often single isolated sounds or consonances and scattered sounds
figures.”52 For example, an electric bass guitar, the most unusual instrument in this opera, “is
used for depiction of grotesque moments by passages of dexterous figures, large leaps, varied
dynamics, and glissandi” in order to depict grotesque moments.53
52 Zofia Helman, “The Devils of Loudun by Krzysztof Penderecki: Genre–Form–Style,” in Krzysztof Penderecki’s music in the context of 20th Century Theatre: Studies, Essays, and Materials, ed. Teresa Małecka (Cracow: Akademia Muzyczna w Krakowie: 1999), 89. 53 James Graeme Fullerton, “The Grotesque in Twentieth-Century Opera” (Ph.D diss., City University of New York, 2006), 156-157.
51
The four-part chorus is vitally important in the opera. The chorus has three significant
roles, which can overlap over the course of the opera: 1) to depict groups of people such as the
Ursuline nuns, Carmelites, and crowd; 2) to create an abstract timbre as another instrumental
group; and 3) to depict devils and possessed women. In order to distinguish these roles,
Penderecki utilizes the chorus in various ways. For example, Penderecki generally groups
soprano and alto for the Ursuline nuns, and tenor and bass for the Carmelites. When Penderecki
uses the chorus merely as a timbral resource, the chorus is usually scored without text, assigning
them either SATB clusters or quick atonal passages. The chorus also makes nonverbal sounds
such as vowels, laughter, grunts, squeals, and howls. These sounds create a grotesque timbre and
may depict possessed women in the opera. The text the chorus sings is an important element to
distinguish the roles of the chorus. Many of the texts sung by the chorus are prayers so the
chorus indicates the Ursuline nuns or Carmelites; however, when the chorus sings a word such as
the name of Grandier, it may depict possessed nuns.
In this chapter, I discuss selected scenes of Penderecki’s opera in order to demonstrate
how the composer expresses the demonic possession of Jeanne and others. First, I discuss Act 1,
scene i, in which Jeanne first appears and has her visions of Father Grandier. In this scene, the
composer demonstrates his ability to use unusual vocal and instrumental timbres for expressive
purposes, even when clear evidence of demonic possession is lacking. After this introduction to
his musical language, I then explore the significant expressive role played by the following
stylistic aspects in evoking the supernatural events: 1) timbral and textural changes in Jeanne’s
vocal part signifying possession; 2) significant musical writing in the chorus and orchestra that
enhance the evocations of demonic possession; and 3) the musical affinities between the visions
in Act 1, scene i and the later scenes.
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The Role of Timbre and Texture in Act 1, scene i
Act 1, scene i introduces Jeanne and assigns her much solo singing. It also establishes an
early connection between Jeanne and Grandier of great significance to the plot. Jeanne sees two
visions; the first foreshadows Grandier’s death and the second depicts his libertine life. Also, the
scene introduces the letter from Grandier in which he refuses Jeanne’s invitation to her convent.
The brief “letter scene” is set between her two visions (See Table 2 in Chapter 2).
The scene is scored for a large orchestra (consisting of flute, alto saxophone, horn,
English horn, trumpet, contrabassoon and bassoon, contrabass clarinet, timpani, organ, piano,
church bell, and strings) and the four-part chorus. These instruments create grotesque sounds
through clusters, glissandi, and fast atonal accompanimental patterns. These sounds raise
questions: What do the sounds depict? Do they express Sister Jeanne’s psychological condition?
Do they foreshadow future tragedy? Do they express the supernatural in general? At this point,
neither the score nor the libretto provides clear answers. Hans Kellner states that sustained tone
clusters, which are Penderecki’s first innovative musical device in his opera, “characterize the
oppressive weight of a total environment” of the opera.54 However, Kellner also states that the
music characterize neither individuals nor concepts.55 Thus, in this scoring, these grotesque
timbres, at the very least, serve as a soundscape for the opera.
For Jeanne’s music, the composer combines a variety of vocal styles: recitation, prayers,
and Sprechstimme. Her musical language is eclectic; it features frequent changes in register,
leaping intervals, speech styles, and laughter. For example, her initial melodic line in Act 1,
scene i features a long sustained note which becomes more expressive and exaggerated with
54 Hans Kellner, “Devils and Angels: A Study of the Demonic in Three Twentieth-Century Operas.” Music and Man 2, no. 3/4 (1978): 266. 55 Ibid., 266.
53
leaps of 7ths, 9ths, and larger intervals. Her jagged melody contrasts with the clusters of long
sustained notes in the orchestra and chorus. At two points in the score, R4 and R5, Penderecki
directs the singer to use a “mit anderer Stimme.” At R4, the vocal style changes from jagged
melody to a long spoken prayer, and at R5, from prayer and weeping to singing a jagged melody.
In a more traditional opera, such changes in style might only signify a change of affect. Here,
however, the score indication serves to prepare the listener for later scenes in which the change
of voice signifies demonic possession.
Penderecki changed the orchestral scoring and musical language to mark the changes of
situation in Act 1, scene i: from Jeanne’s first vision to the letter scene with Jeanne and Claire,
and then to Jeanne’s second vision. The orchestration in her first vision is fuller than that used in
the letter scene and her second vision. During her first vision, the orchestra and chorus join
together in a series of tone clusters, in long note values. However, within the overall cluster, the
cello, double bass, and timpani produce a distinguishable interval, the augmented fourth. In the
letter scene, Penderecki reduces the orchestra to a few instruments––organ, horn, trumpet, cello,
double bass, and church bell; however, he employs a similar compositional technique, clusters
with long note values, here in a low range. In the second vision, the chorus reappears, and the
orchestration gradually expands to include flute, harmonium, saxophone, horn, organ, cello, and
double bass; however, the orchestration is still smaller than in her first vision. For example, cello
and double bass are the only strings used in her second vision. In addition, the texture changes
from clusters to atonal polyphony in the middle of the second vision.
There are three prominent effects involving timbral and textural changes in the general
musical transformation of the scene, which occur at significant points in the drama. First, cello
and bass create a contrasting timbre and rhythm against the chorus and the remainder of the
54
orchestra in Jeanne’s first vision. Act 1, scene i begins with quiet clusters. In general, orchestra
and chorus are free in terms of meter and rhythm, with an indication quasi senza misura.56 In
Jeanne’s long opening on D4, augmented fourths played by cello and double bass appear at
fortissimo. Małorzala Matynia-Szukalska calls the augmented fourths “Grandier’s martyrdom
motif,” 57 a combination of two augmented fourths, F-B and C-F♯. These two augmented fourths
repeat every six bars for an additional six times. The third attack of cello and bass appears
simultaneously with the attack by contrabass clarinet, bassoon, and contra bassoon. The
augmented fourths of the cello and bass continue until the vision ends. After the repetition of the
augmented fourths, the timpani appear with the same augmented fourth twice at piano.
A second prominent effect is the strong accented attack that is used in order to mark the
commencement of each of Jeanne’s visions. The first musical attack appears at R2. Contrabass
clarinet, bassoon, and contrabassoon, which are first introduced at this time, suddenly appear
with dissonance in fortissimo and sustain for four measures with decrescendo. After this strongly
accented cluster chord is struck, Jeanne and the audience together can observe De Laubardemont
and Grandier, the characters in this first vision, standing outside of the convent. Later, in Act 3,
scene vii, when this future event actually takes place, Grandier will be gazing at Jeanne. It will
be the first and only time he has the opportunity to do so.
A much stronger sound attack appears at R8 of Act 1, scene i. Horn, trumpet, and church
bell attack their pitches in the middle of the scene. Here, Claire delivers to Jeanne a letter from
Grandier, and Jeanne reads the letter in monotone. Only organ, cello, and bass accompany her
56 The scene opens without a designated meter, as various instruments and voices enter and sustain pitches marked with a fermata. The senza misura marking applies to a series of measures to which Penderecki attaches the meter of 2/4, albeit in parentheses. 57 Małgorzala Matynia-Szukalska, “Elementy dramaturgii “Diabłow z Loudun,” in Współezesność i tradycja w muzyce Krzystofa Pendereckiego, (Cracow: Akademia Muzyczna w Krakowie, 1983), 95, quoted in Zofia Helman, “The Devils of Loudun by Krzysztof Penderecki: Genre–Form–Style,” 90.
55
reading of the letter. However, Jeanne’s musical language changes after she has read the letter.
Before and during the reading, she was speaking, not singing: afterward, she returns to singing
with phrases containing large leaps. Moreover, she sings faster and faster, with the direction
poco accelerando, and finally, she laughs. The first appearance of her laughter in the opera may
express her insanity due to Grandier’s refusal, but there can be no doubt that the laugh triggers a
change in the music. At this point, as seen in Musical Example 1, horn, trumpet, and church bell
suddenly appear with a dissonant forte cluster. This attack creates a contrast in timbre and texture
and leads to an even more jagged melody. This prominent, unique sound attack seems to
foreshadow Jeanne’s abnormal mentality: here, she is expressing her desire for a man58—
Grandier, instead of God—as her melody gradually leaps wider intervals up and down involving
9ths and 13ths, eventually reaching the high pitch B♭4.
58 Fullerton explains that Jeanne’s prayers mingle with her sexual fantasies of Grandier, and her hysterical state is expressed by means of pedal points, tone clusters, and seemingly aleatoric vocal and instrumental passages. (Fullerton, “The Grotesque in Twentieth-Century Opera,” 157).
56
Musical Example 1 R8-1 – R8, Act 1, scene i
Penderecki DIE TEUFEL VON LOUDUN original version Copyright © 1969 by Schott Music GmbH & Co. KG, Mainz, Germany Copyright © renewed All Rights Reserved. Used by permission of European American Music Distributors Company, sole U.S. and Canadian agent for Schott Music GmbH & Co. KG, Mainz, Germany
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A third weird effect in the texture involves the change from cluster to atonal polyphony
in the middle of Jeanne’s second vision. This textural change during the second vision is the
most significant one for the entire scene. At the start of this vision, orchestra and chorus create a
texture similar to the one that opens the scene (and first vision). However, in the middle of the
second vision, the chorus begins to sing rapid bursts of notes in aleatoric rhythmic patterns
creating a texture of frenzied 8- and then 12-part atonal polyphony. Meanwhile, dynamics
increase, the rhythmic durations become shorter, and the texture expands further with the
addition of flute, harmonium, alto saxophone, and horn, in that order. Finally, when the orchestra
and chorus reach fortissimo, they suddenly disappear, and only the organ on C2 in pianissimo
remains.
These three musical effects are clearly audible and distinguishable. What do these
distinguishable musical effects signify in the opera? Fullerton explains that “thick and low-
pitched orchestration can enhance the feeling of the monstrous or frightening, as can its opposite,
shrillness.”59 Kellner suggests that the music “primarily functions as scene.”60 But could we
consider these musical traits as the signs of the supernatural possession? Can the musical traits
help us determine whether or not Jeanne is possessed? It can be difficult to answer these
questions clearly if we focus only on Act 1, scene i. Although the scene provides much
information, in both the musical style and the narrative, the scene does not introduce any text
referencing either devils or demonic possession. This means that one could come to the
conclusion that Jeanne’s exaggerated melody and the other prominent musical features are
related only to her insanity. Later scenes, however, present more convincing evidence to suggest
59 Fullerton, 61-62. 60 Kellner, 266.
58
that supernatural possession is a strong possibility and a plausible explanation for the strange and
inexplicable events.
The Role of Range and Timbral Changes in Jeanne’s Voice
Jeanne accuses Grandier of possessing her in Act 1, scene x. Fathers Mignon and Barré
believe that she is possessed and perform exorcisms several times. Finally, her demonic
possession is dismissed as false because of the ruse involving a nonexistent holy relic in Act 2,
scene x. However, it is difficult to assert that Jeanne merely imitates demonic possession as
opposed to asserting that she is actually possessed by devils because of the extremes of range and
timbre in her vocal line. My main purpose in this section is to supply musical evidence for
Jeanne’s possession pertaining to these two factors.
The first clear evidence that Penderecki presents for Jeanne’s possession is heard as
Penderecki distinguishes the ranges between Jeanne and devils by providing the performance
instruction basso profondo for the devils.61 Evidence for the presences of devils, in either score
notations or sound, appears in a total of five of the scenes in which Jeanne appears: Die Teufel,
1/iii, 2/i, 2/iii, 2/ix, and 2/x. In these scenes, devils mainly speak through Jeanne’s body, except
that Beherit and Leviathan speak single words and small phrases through Father Mignon after
Jeanne is released from the devils in Act 2, scene x.62 Although Jeanne’s vocal range is wide––
G3 is quite low for a soprano—the vocal range for the devils is usually set even lower in the bass
register, whenever devils speak or sing.
61 The score does not explain how the performer of Jeanne is to achieve a basso profundo vocal quality. Fullerton, however, notes that “the role of Beherit [one of devils] is performed off-stage by a male singer with a microphone” when Beherit sings through Jeanne (Fullerton, 174). Based on his explanation, therefore, a direction of basso profondo can be performed off-stage by a male singer instead of on-stage by Jeanne. 62 In Act 2, scene ix, devils seem to speak through Sisters Louise, Gabrielle, and Claire; however, Penderecki does not provide any vocal directions so it is hard to demonstrate that the devils really speak through the sisters.
59
The second category of evidence consists of Penderecki’s score directions indicating
how the devils must speak or sing. In Act 1, scene i, the composer calls for an uncanny timbral
shift, when he writes “mit anderer Stimme” twice at the beginning of melodic phrases. The
directions become more precise in Act 2, scenes ix and x, wherein he also begins to name the
devils speaking through Jeanne. For example, Penderecki asks Leviathan to speak or sing
“zynisch” or “naiv, mit Kinderstimme” on the score (See Musical Example 3). Elsewhere, in Act
2, scene iii, Rangier denies her possession because she speaks with her own voice. Later,
Penderecki indicates “Sie singt mit ihrer ‘eigenen’ Stimme” (She sings with her ‘own’ voice),
when Jeanne is released from devils in Act 2, scene x. This means conversely that Jeanne loses
her own voice when she is possessed.
These two features, however, do not apply to every situation in the opera so the features
may weaken an argument that Jeanne is possessed but strengthen an assertion that Jeanne is
insane. As I mentioned in Chapter 2, Penderecki, at times, creates a discrepancy between the
voice type given in the score and the voice implied by the textual content. For example, the text
“Hier sind wir” (here we are) implies the presence of devils in Act 1, scene xiii; however, the
vocal range is in soprano which means that Jeanne sings the text in her natural voice. Earlier in
the text, a devil first revealed his existence with masculine laughter. After the masculine laughter
at R63 of Act 1, however, the subsequent text is spoken by Jeanne. Here at least, the mismatched
vocal range raises doubts about the presence of a devil.
This mismatched vocal range is also observed at the end of Act 1, scene xiii. Here the
musical setting generates more ambiguity, when Father Barré asks Jeanne (or a devil) how to
gain entry into Jeanne’s body. Jeanne (or a devil) answers “durch Vermittlung eines Freundes”
(by means of a friend). Barré asks the exact name and Jeanne answers “Asmodeus” and
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continues to answer Barré’s questions in Latin, also revealing that the friend is Father Grandier.
Penderecki set the phrase “durch Vermittlung eines Freundes” in a bass range, marked basso
profondo which implies a devil’s voice. But then the mention of the names of Asmodeus and
Grandier is set in a soprano range which implies Jeanne’s natural voice.63 The reason why this
setting is strange can be found in Barré’s dialogue right after he has heard the name of Asmodeus:
“Das ist Euer Name” (That’s your name [a devil’s name]). Because of Barré’s dialogue, we
expect that the speaker who answers as “Asmodeus” to be a devil; however, the setting of the
speaker suggests that the speaker is Jeanne instead of a devil. In other words, at this moment, it
appears that the devil Asmodeus has so fully possessed Jeanne that he can now control her
normal (soprano) voice.
In Act 2, scene i, the ambiguous vocal mismatching is also present. Here Asmodeus is
complaining that he cannot understand Latin during the exorcism performed by Barré. In the
libretto, Penderecki wrote the devil’s name in parenthesis after the name of Jeanne, indicating
that the complaint is spoken by the devil through Jeanne; however, Penderecki’s musical setting
leaves it unclear as to who speaks (or sings) the complaint. The dialogue “Entschuldigt
mich…Bedaure, ich muß Euch unterbrechen” (Excuse me…I’m sorry to interrupt you) is spoken,
but Penderecki sets the lines “Ich versteh’ kein Wort. Ich bin ein heidnischer Teufel” (I cannot
understand. I am a heathen devil) melodically in a soprano range, without a clear indication of
the source. Considering how Penderecki had previously distinguished Jeanne’s and devils’ voice
by vocal range in general, the soprano setting here again suggests that Jeanne is singing. Even
63 In the 1969 version, the score only distinguished the respective dialogue of Asmodeus or Jeanne by means of vocal range. In the revised version, however, Penderecki clearly marked that the text “durch Vermittlung eines Freundes” is performed by the devil Asmodeus, while the word “Asmodeus” and Latin text which depicts Grandier are performed by Jeanne.
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though Penderecki did not clearly indicate here who is singing the soprano part in his score, the
text is evidence that it is indeed the devil.
In his revised version, however, Penderecki clearly indicated that Jeanne sings the name
of Asmodeus in Act 1, scene xiii and the dialogue “Ich versteh’ kein Wort. Ich bin ein
heidnischer Teufel” in Act 2, scene i (See Musical Example 2). These musical settings in the
revised version create ambiguity as to whether she is pretending to be possessed. If Penderecki’s
indication in the revised version means natural Jeanne in both scenes, it is obvious that Jeanne is
pretending to be possessed. Considering the text in the both scenes, however, we can recognize
questionable parts in the two scenes. While Jeanne answers Barré in Latin in Act 1, scene xiii,
Jeanne argues that she cannot understand Latin in Act 2, scene i. If Jeanne cannot understand
Latin as presented in Act 2, scene i, Jeanne’s usage of Latin in Act 1, scene xiii is unexplainable.
We cannot fully explore whether Jeanne is possessed in Act 1, scene xiii with the only evidence
of Latin usage. However, Act 2, scene i suggests Penderecki’s indication in Act 2, scene i means
possessed Jeanne because Jeanne identifies herself as a devil in Act 2, scene i. Thus, the same
musical settings in both scenes suggest that Penderecki expressed Jeanne as a possessed woman.
62
Musical Example 2 Jeanne and Asmodeus, R4+1 – R4+6, Act 2, scene i
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Yet another case of range mismatching is found in Act 2, scene ix. Jeanne’s text is “In
der Stirne dieser Dame” (in the forehead of this lady). Considering the meaning of the text, the
text should be sung by devils. However, Penderecki set the text for soprano as seen in Musical
Example 3. Penderecki also required that Louise, Gabrielle, and Claire speak in their natural
voices. Their text shows that devils can also speak through the Sisters; however, Penderecki did
not provide any devils’ names with the Sisters in his libretto and score and did not assign pitches
to the Sisters. Thus, it is hard to judge whether the Sisters are possessed or not.
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Musical Example 3 Jeanne, Leviathan, and the Sisters, R29 – R30+2, Act 2, scene ix
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64
Does the use of mixed ranges suggest that Jeanne and the Sisters are merely pretending
to be possessed? Or do these examples reveal a possession in which devils can speak using
Jeanne’s and the Sisters’ normal voices? In one other passage involving a mixture of ranges,
there can be no doubt that Jeanne is possessed. In Act 2, scene ix, Mignon has demanded that the
devil in Jeanne identifies himself. The response he gets is most surprising: not one but two
voices appear to come out of Jeanne’s mouth. To be specific, when the devil answers the
question with the name Leviathan, Jeanne and the devil [Leviathan] (i.e., two performers singing
simultaneously) are instructed to sing a pitch dyad consisting of the highest and lowest possible
notes available to the two performers (See the vertical arrow at R29+4 in Musical Example 3).
The gesture suggests that Jeanne and the devil are united together in her body. If she were merely
mimicking demonic possession, it would be impossible to have two different voices
simultaneously. Thus, this short passage demonstrates that Jeanne is fully possessed and devils
can use her body and voice.
Penderecki distinguishes the voices between Jeanne and devils using vocal ranges;
however, as we saw in Chapter 2, Penderecki also creates ambiguous moments in which
audiences cannot recognize who is speaking or singing in a particular vocal range. These
ambiguous moments do indeed raise doubts about Jeanne’s possession. For this reason, the
aforementioned measure with its short gesture is enormously significant, for the simultaneous
singing of two contrasting voices, one male and one female, each emanating from the character
Jeanne, leaves no doubt that two entities, one natural and one supernatural, are present in
Jeanne’s body.
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The Role of the Chorus
It is also crucial to look at the role of the chorus when examining the musical depiction
of demonic possession in this opera, for the chorus contributes much to the eerie atmosphere of
scenes involving demonic possession of Jeanne and others. To ensure a special role for the
chorus, Penderecki only uses it in scenes when Jeanne is present on stage. The chorus joins her
for all of her scenes, with the exception of these: Die Teufel, 1/ix, 2/vii, and 3/iv. The scenes in
which the chorus does not appear are not closely related to demonic possession and exorcism,
although characters in the scenes talk about devils and their fear of being possessed. In Act 1,
scene xi, Jeanne makes an accusation of Grandier to Father Mignon. In Act 2, scene vii, Jeanne,
Louise, Claire, and Gabrielle express their fear of being possessed, without any evidence at that
point that anyone is possessed or that devils are in any way present.
We can now begin to explore how Penderecki uses the chorus to depict demonic
possession of Jeanne and other nuns. Two scholars have briefly discussed roles of the chorus in
the opera. Helman explains that the chorus participates in narrating the drama of the opera and
comments on events of the opera.64 Hatten also explains that “[Penderecki’s] women’s
chorus…suggest[s] the tenuous boundary between religious ecstasy and sexual possession.”65
Their explanations are related to the plot of the opera and religious effects; however, they only
consider the role of the chorus in isolation without considering the relationship between Jeanne
and the chorus. Before discussing my primary subject, the depiction of demonic possession by
the chorus, I will outline the three significant roles of the chorus in order to clarify how
Penderecki depicts demonic possession using the chorus.
64 Helman, 83. 65 Hatten, 20.
66
The chorus has three roles in the opera: 1) to represent actual people; 2) as an abstract
timbre; 3) to enhance the depiction of supernatural possession, through an obvious and highly
unusual shift in style or scoring. In the first case, the chorus is connected with a group of people
whom we see on stage: the Ursuline nuns, the Carmelite monks, or the crowd. Penderecki
indicates where the Ursuline nuns and Carmelite monks sing in his score and libretto: Die Teufel,
1/vi, 1/xiii, 2/i, and 2/iii for the Ursuline nuns and Die Teufel, 2/x for the Carmelite monks. In
these scenes, the chorus for the Ursuline nuns is written for soprano and alto, except for the
chorus in Act 1, scene vi,66 in which the SATB chorus is still labeled “Ursuline nuns.” The
chorus of Carmelites, a religious order of monks, is set for tenor and bass. At other points, the
score provides some indication that a crowd or other group is involved but the assignment of the
voice parts in the score to people on stage is less clear. For example, in Act 2, scene x, the
soprano and alto are marked with the direction, “Das Kreischen und Schreien erstirbt allmählich”
(The screams and shouts gradually die away), and the bass part with the direction, “Die Menge
ist verstummt” (The crowd is silent). The identity of the Ursuline nuns and Carmelite monks
(both singing in Latin) is clear, but Penderecki adds other choral passages in various scorings
which he does not assign to one of the named groups on stage. Moreover, these choral groups
sing untexted music. In Act 3, scene vii, a somewhat simpler case, a four-part chorus is present
and at one point is given the word “Judas!” to scream at Father Grandier.
In the second case, the chorus is also used as an abstract timbre: i.e., a timbral resource
not associated with any on-stage (or off-stage) group. Penderecki seems to distinguish between
choral sections and “the chorus” as an entity. Penderecki uses the label chorus on the index page
of his libretto. In the score or libretto, the label can be found in the following scenes: Die Teufel,
66 I discuss the bass chorus usage in Act 1, scene 6 in the section “The Role of Bass Voice.” See pages 72-74.
67
1/i, 2/iii, 2/ix, 3/i, 3/v. and 3/vii. Among these scenes, the chorus in Act 1, scene i, part of Act 2,
scene x, Act 3, scene i, and part of Act 3, scene vii do not have texts. The chorus in these scenes
clearly functions as abstract timbre. The chorus is set in four part SATB, or in a group of soprano
and alto, producing pitch or fast atonal passages without a specific meaning.
In the third case, the chorus is used in a prominent way (more prominent than in the
second case) yet without any clear association to a group of people visible on stage. Two types of
choral writing fall into this category. The first involves scoring for women’s voices when neither
the Ursuline nuns, nor any other group of women, are present on stage or referenced in the text.
Passages of this sort occur in five locations: Die Teufel 1/xiii, 2/ix, 2/x, 3/i, and 3/v. A second
type of this sort of choral writing involves the anomalous addition of one or more bass voices to
a women’s chorus to evoke the demonic supernatural, as found in the following scenes:
Die Teufel, 1/vi, 1/xiii, 2/i, and 2/x.
The Role of the Women’s Chorus in Evoking the Supernatural
The grouping of soprano and alto usually indicates the Ursuline nuns. However, in
certain locations, the group itself is identified only as chorus in the opera, and is related to
appearance of devils. Act 1, scene xiii is the first scene in which a devil’s voice is present. Father
Barré asks Jeanne who possessed her and Jeanne answers his question in Latin. After she
answers the question, a chorus of sopranos and altos immediately begins to sing pitch clusters:
C5 to D♭4 in soprano and F4 to G♭3 in alto, moving slightly down in glissandi at R65-1. The
group of sopranos slides down and murmurs the name of Grandier with the direction
sussurrando at R65+1. The group of altos goes down to the lowest possible note, stays on the
lowest note, and then murmurs the name of Grandier. Right before the group of sopranos
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murmurs Grandier, Jeanne speaks the name of Grandier, and the chorus follows her. At this point,
Jeanne speaks the name in basso profondo and laughs in a deep and angry voice. The chorus
group repeats Jeanne’s text clearly, “Grandier.” After the murmurs, the chorus laughs with
undefined pitches. At this point the bass voices laugh following Jeanne’s deep and angry
laughter.67
Another use of demonic choral echoing appears in Act 2, scene ix. The characters on
stage are Father Mignon, Jeanne, Claire, Louise, Gabrielle and the two lay Sisters. Except for the
two lay Sisters, the characters have their own parts. As seen in Musical Example 4, the chorus is
set in polyphony, but the overall effect is closer to pitch cluster. The text for the chorus is “Es ist
wahr, Grandier” (It is true, Grandier), which is a repetition of Jeanne’s text. Father Mignon
asserts that Jeanne is possessed, and Jeanne agrees with him saying “es ist wahr.” The chorus
follows her text, speaking and then murmuring the name of Grandier.
67 I discuss the bass laughs in Act 1, scene xiii in the section of “The Role of Bass Voices.” See pages 74-75.
69
Musical Example 4 Jeanne and the SA Chorus, R27+16 – R27+23, Act 2, scene ix
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70
Musical Example 4 (cont.) Jeanne and the SA Chorus, R27+16 – R27+23, Act 2, scene ix
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71
After the chorus whispers the name of Grandier, Leviathan interrupts a conversation
between Mignon and Jeanne, and the chorus reappears with strange sounds. Penderecki makes a
clear reference to the supernatural in the score, by naming them the “teuflische Stimmen schreien
durcheinander” (clamour of diabolical voices). To enhance the effect, instruments contribute a
cacophony of noisy and indeterminate pitches, rising up from a low pitch to strike the highest
possible notes at fortissimo.
Although the chorus in Act 1, scene xiii is not assigned text except for the name of
Grandier, the musical gestures of the chorus in Act 1, scene xiii and Act 2, scene ix are similar in
three ways. First, the chorus in both scenes follows and repeats Jeanne’s text. Second,
Penderecki directs the chorus to murmur when the chorus says the name of Grandier. Finally, the
chorus appears just when the text suggests an appearance of devils. In the first instance,
Asmodeus spoke before the chorus appears and the mysterious bass chorus appears after the
chorus’ murmur. In the second instance, Leviathan speaks after the chorus has murmured.
Yet another use of demonic sopranos and altos is found in Act 2, scene x. Here the group
appears right after Leviathan begins to speak through Jeanne. Father Barré calls out Leviathan
and Leviathan responds to Barré, “Geh weg!” in a sleepy voice. At this moment, the chorus has a
short passage in which the singing style is unique: Penderecki indicates that they sing with
closed mouths, bocca chiusa, and then laugh. The dynamic marks crescendos from pianissimo to
forte across two measures. Four measures after this dramatic crescendo, they sing their highest
possible notes at fortissimo.
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The Role of Bass Voices
Throughout the score, Penderecki uses one or more basses in a distinctive manner, and
often in scenes that reference the supernatural. Four scenes, in particular, are enhanced by the
weird use of bass voices: Die Teufel, 1/vi, 1/xiii, 2/i, and 2/x.
In Act 1, scene vi, Jeanne speaks about her suffering from her hunchback and her
obsession with her eyes. As it begins, sopranos and altos are producing meaningless sounds. At
R37-1, after the SA chorus stops singing, six bass voices enter, and the women reenter at R37,
along with the tenor chorus whose singing style is bocca chiusa in clusters (See the musical
direction “b. ch.” [bocca chiusa] above the tenor part at R37 in Musical Example 5). When they
reenter, they sing the ancient prayer Visita, quaesumus, Domine. The six-part bass chorus sings
parts that are distinct from the women in melodic contour as they chant an excerpt from the
Canticle of Simeon.
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Musical Example 5 R37-1 – R37, Act 1, scene vi
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74
Against the six part bass chorus, Jeanne sings yet another text, as she expresses her obsession
with her eyes and prays to God. Her melody also contrasts with the melody of the bass. It is
angular and jagged with large leaping intervals, while the basses sing the single note G2 in
staggered and irregular repetitions.
At R38-1, where the four-part chorus ends its phrase, Penderecki created a new scene to
replace the original scene, The Devils, 1/xic (See page 34 in Chapter 2): The action on stage is
simple but powerful: Jeanne sees Grandier in church with two servers, and she screams and runs
from the church. Right after this interpolated new scene, the church bell, organ, and piano appear
and the chorus (STB, without alto) whistles in clusters. The whistling contrasts with the sound of
the church bell, and also with the prayer Confiteor Deo being spoken by the altos. The chorus’s
whistles seem to mock the sacred ceremony and possibly Jeanne herself. The prayer
Confiteor Deo spoken by the altos is not clearly heard because Penderecki indicates for the altos
to mutter with the direction, “Schnell monoton gemurmelt” (fast monotonous murmur).
In Act 1, scene vi, it is not entirely clear whether the bass part is related to a demonic
supernatural sound. But since the only people visible on stage are Jeanne, the Ursuline nuns, and
Claire, the sound of the bass is unexpected, strange, and inexplicable. Also, the bass part is set
independently before the chorus whistles and contrasts with the melody of Jeanne and the text of
the SAT. These suggest that the bass functions differently from the other parts of the chorus here,
although the function of the bass is unclear at this point.
Unexpected bass voices are also present in Act 1, scene xiii in which a devil appears for
the first time. In the scene, the devil Asmodeus first speaks through Jeanne. At the end of the
scene, the chorus of sopranos and altos murmurs the name of Grandier and laughs, and the bass
chorus laughs at forte.
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What does the bass chorus indicate here? The scene begins with a prayer recited by
Jeanne and a rosary spoken by the Sisters which is confirmed by Penderecki’s score indication:
“Im Hintergrund hört man die Schwestern den Rosenkranz schnell beten” (In the background the
Sisters can be heard saying their rosary). The Rosary continues until Father Barré enters Jeanne’s
room along with Father Mignon, Mannoury, Adam, and Rangier. At R65-1, the SA chorus
reappears right after Jeanne mentions St. Peter, the name of Grandier’s church. Prior to this
moment, the audiences only hear the SA chorus. The bass laugh suddenly enters, without
warning or rational explanation, at the very end of the scene. At this moment, we cannot
understand what the bass chorus’ laughter means; however, we can find a similar musical setting,
the bass chorus laughter that appears in Act 2, scene x.
The bass chorus also appears at the moment when Jeanne is released from the devils in
Act 2, scene x. At R 39, after Barré performs his exorcism, Jeanne sings the highest possible note
at fortississimo, and then descends with indeterminate pitches. She finally sings “Ich bin frei” (I
am free) in her own voice. Penderecki inserted an important stage cue at this point: “Die Teufel
verlassen Jeannes Körper durch ihren verzerrten Mund in einer Folge von schrecklichen
Schreien…Sie singt mit ihrer ‘eigenen’ Stimme” (The devils leave Jeanne’s body in a number of
horrible screams by way of her distorted mouth….She [Jeanne] sings with her own voice). After
Jeanne’s high note, the SA chorus interjects their own highest possible notes at fortissimo,
followed by yet more laughter from the bass soli (whose pitch is indeterminate but moves from
low to high) in the half measure of R39+2. The musical gesture of the bass soli is reminiscent of
the bass laughter at the end of Act 1, scene xiii, implying that the musical gestures of the bass
chorus in both Act 1, scene xiii and Act 2, scene x are connected with each other.
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A bass chorus is again present after Father Barré concludes his exorcism in Act 2, scene
x. Just before the basses enter, Prince de Condé opens the relic box showing that the box is
empty. Father Barré is surprised and upset saying, “Was für ein Kunststück habt Ihr uns da
vorgespielt?” (What a cruel trick to play on a poor cleric?) The Prince says “Was für ein
Kunststück spielt Ihr uns vor?” (What a trick to play on us). Right after the Prince’s dialogue, the
bass chorus begins on a sustained F2 immediately following a long sustained F2 by the double
bass at R40. The bass sings in a distinctive vocal style, bocca chiusa, which is also used for the
group of sopranos and altos in Act 2, scene x (See page 71 in Chapter 3) and for the group of
tenors in Act 1, scene vi (See page 72 in Chapter 3). The bass chorus sustains F2 for a measure
and produces a glissando that descends slightly to an unclear pitch over the duration of one
measure. As the basses produce their glissando, the vocal style changes from bocca chiusa to
normal singing. At this moment, as seen in Musical Example 6, Penderecki gives the following
stage cue: “Plötzlich beginnt Mignon in winzigen Kreisen umherzulaufen. Er hält seinen Kopf
mit beiden Händen” (Suddenly Mignon begins to run in tiny circles, holding his head in his
hands).
Even though Mignon’s action is strange at the time, an explanation appears nine
measures later, when Leviathan speaks “Abermals betrogen!!” (Fooled once again!!), and
Beherit speaks “Mach Platz!!” (Make way!!) through Mignon. The quiet moment is broken by
baritone saxophone and other instruments including contrabassoon, glockenspiel, tuba, bass
guitar, and others playing fortississimo. At the moment Leviathan speaks through Mignon, alto
and baritone saxophones, contrabass clarinet, bassoon, contrabassoon, and horn play their lowest
possible notes. When Beherit speaks, the string parts play their highest possible notes, and
through aleatoric glissandi move gradually to a lower pitch. All of these strange sounds unfold
77
from the bass note at R40. Thus, the bass note at R40 acts as a signal for Mignon’s strange
actions and his possession.
Musical Example 6 Bass Chorus, R40 – R40+1, Act 2, scene x
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Musical Parallels between Act 1, scene i and Act 2, scene x
In Act 1, scene i, Jeanne experiences two visions. In this scene, there are three
remarkable musical expressions: prominent augmented fourths, strong sound attacks, and weird
shifts of timbre in the chorus. These three musical expressions are also found in Act 2, scene x,
which suggests a significant connection between the two scenes.
Two different augmented fourths are present in Act 1, scene i: F-B and C-F♯. As noted
above, Małgorzala Matynia-Szukalska considers the two augmented fourths to be “Grandier’s
martyrdom motif.”68 The motif reappears at R47+3 in Act 3, scene vii and R63+1 – R65+1 in
Act 3, scene vii. The two scenes are related to Grandier’s martyrdom because they depict
Grandier’s final procession and his crucifixion.
68 Matynia-Szukalska, 95, quoted in Helman, 90.
78
A fragment of Grandier’s martyrdom motif also appears in Act 2, scene x and Act 3,
scene vii.69 The motif appears in Act 2, scene x when two basses in nun’s habits appear. The two
basses sing the text “Wir dienen him” (We serve him) on F and B, accompanied by timpani on
the same pitches (See Musical Exmaple 7).
Musical Example 7 Two Basses and Timpani, R35+5 – R35+14, Act 2, scene x
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69 When Jeanne and Grandier finally meet at the Ursuline convent, timpani play an augmented fourth, F-B, at R59+1 of Act 3, scene vii.
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The augmented fourths in Act 2, Scene x not only mark a return of the augmented fourths found
in Act 1, scene i but also present a similar pattern of repetition. Texturally, the repeated
augmented fourths in both scenes contrast with the music in the orchestra. In Act 1, scene i,
orchestra and chorus are free in meter with an indication quasi senza misura; however, the two
augmented fourths in the cellos and double basses repeat regularly every six bars. The meter here
is 2/4, but the music for chorus and orchestra is rhythmically aleatoric. In Act 2, scene x, right
before the two basses enter, the chorus sings their highest possible note at fortissimo without
clear rhythmic duration and then murmurs the name of Grandier. Horn and tuba have a fast short
passage in polyphony, and violin and cello have jagged melodies jumping between the highest
possible notes and lower notes. In the middle of this noisy texture, the two basses and timpani
enter on the augmented fourth, F-B, and they have regular rhythmic patterns as seen in Musical
Example 7.
The connection between Act 1, scene i and the final portion of Act 2, scene x is further
strengthened by their parallel design, as seen in Table 3. As we have discussed above, Act 1,
scene i is divided into three sections: a vision, a dialogue concerning a letter, and a second vision.
The end of Act 2, scene x is also divided into three sections: 1) an opening dialogue between
Jeanne and Leviathan in the public square; 2) a central section in which Grandier (standing apart
from and unaware of Jeanne) is denied entrance to the church, and 3) more dialogue between
Jeanne and Leviathan. As Table 3 shows, the first and the third sections reference the
supernatural, and the second the real world in both cases, creating a parallel structure.
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Table 3 Parallel Structures in Act 1, scene i and Act 2, scene x
The supernatural Real World The supernatural Act 1, scene i Jeanne’s first vision Letter Scene Jeanne’s second vision R44-2 – R46+3 in Act 2, scene x
Conversation between Jeanne and Leviathan
Grandier is removed from his church.70
Conversation between Jeanne and Leviathan.
The parallel structures in both scenes suggest that Jeanne’s visions are related not only to the
psychological or religious supernatural visions but also to a demonic supernatural.
In both scenes, Penderecki incorporated prominent musical gestures which distinguish
natural from supernatural events. Penderecki used two strong sound attacks which lead into
Jeanne’s visions in Act 1, scene i. An analogous strong sound attack by horn, trombone, and tuba
appears at R44 in Act 2, scene x. Conversely, Penderecki used a strong sound attack to signal a
shift from the supernatural events to a real situation in which Grandier is banned from entering
his church. In the first conversation between Jeanne and Leviathan, Jeanne is standing and
expressing her fear of something, and Leviathan speaks through her: “Unsinn. Wir helfen dir in
allem, was du tust” (Nonsense. We’ll support you in all that you do). Right before the scene
changes, horn, trombone, tuba, and double bass make twice a strong sound at sforzando
fortississimo, which signals a stage change, a shift from the supernatural realm to the natural
realm. After a short conversation between De Laubardemont and Grandier, the four-part chorus,
horn, trumpet, trombone, timpani, tamtam, clapper, cello, and double bass appear in louder
dynamics (from mezzo forte to fortississimo), and the scene changes to a conversation between
Jeanne and Leviathan.
In the second conversation, there is a textural change of the sort that was noted in
Jeanne’s second vision. Just as the texture changed from clusters to atonal polyphony in that
70 In the revised version, Penderecki divided these three sections into three different scenes.
81
second vision, so here the texture of the chorus gradually changes from clusters to atonal
polyphony while the conversation is proceeding, at R45 – R45+3.
The parallels in plot design, musical structure, and musical texture in these two scenes
strengthen the possibility that Jeanne was already possessed at the beginning of the opera, long
before any clear evidence was revealed. On their own the odd events and sounds that appear in
Act 1, scene i were too ambiguous to answer the question: Was Jeanne possessed from the very
beginning? However, the connections between the scenes can support the claim that Jeanne’s
visions are related to demonic possession and that all of her actions, and especially her
accusation of Grandierare, is commanded by devils.
Conclusion
In this chapter, I discussed the musical elements that are related to Jeanne and her
demonic possession, as found in Act 1, scene i and Act 2, scene x. The possibility that Jeanne
and others were genuinely possessed has been ignored simply because characters in the opera
realize the demonic possession is false with the evidence of the nonexistent relic in Act 2, scene
x. But Penderecki successfully expressed supernatural elements with his musical techniques and
languages. Among his musical devices, I focused on Jeanne’s melody, timbral and textural
changes, and the chorus usage.
Since Penderecki’s opera makes no use at all of referential melodies or motives, he took
on significant challenges with respect to the musical depiction of events and characters. For this
reason, he was unable to rely on a special set of symbolic motives or melodies representing the
supernatural, as had Weber, Wagner and others. Instead, he employed strong timbral and textural
changes at those moments where the natural world changes to the unnatural world.
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In Act 1, scene i, Penderecki incorporated three prominent musical elements: augmented
fourths, strong musical attacks, and textural changes. These musical elements are audible and
help to establish sharp contrasts between the portions of the scene distinguishing the supernatural
from everyday reality. However, it can be difficult to find a conclusive relationship with the
supernatural possession if one focuses only on Act 1, scene i. The composer successfully linked
the scene to a later scene, Act 2, scene x, which expresses another vivid supernatural experience
of Jeanne, a conversation with a devil, by sharing musical elements such as strong sound attacks
and weird shifts in timbre and by paralleling a structure in both scenes. These musical
connections demonstrate that Jeanne is not merely hysterical but possessed, and her supernatural
experiences are related to the demonic supernatural.
Penderecki also used different vocal ranges to distinguish a real person from the devils
who have possessed her. At certain points, Penderecki sets Jeanne in a bass range in order to
express the devils’ voices through Jeanne. A male voice emanating from a female body clearly
demonstrates that Jeanne is not pretending to be possessed but is truly possessed by the devils.
Even though the role of the supernatural is evident in certain scenes, establishing that an
extreme shift in musical style symbolizes a contrast between the natural and supernatural,
elsewhere Penderecki generated ambiguity by deviating from his established pattern of assigning
ranges, blurring the border between the two realms: e.g., in some scenes 1) a vocal range is
“mismatched” to a supernatural figure; e.g., 2) a voice from a character identifies itself as a devil
yet sings in the natural vocal range of the character; and e.g., 3) two voices, one at the highest
and the other at the lowest possible note emanate from a character. As explored above, at such
places the words imply that the texts should be sung or spoken by devils, yet Penderecki set the
texts in a soprano range. This leaves us confused as to whether Jeanne is possessed or only
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pretending to be possessed. The ambiguity Penderecki generated using mismatched vocal ranges
gradually becomes evidence of demonic possession when a character identifies itself as a devil
yet sings in the natural vocal range of the character, as in Act 2, scene i, and a character emanates
two different vocal ranges, soprano and bass, simultaneously, as in Act 2, scene ix.
Unusual choral writing is another important key pointing to Jeanne’s possession in the opera.
Most often Penderecki utilizes the SA chorus, either on its own or with basses. While the
grouping of sopranos and altos can represent the Ursuline nuns visible on stage, at other points
these voices are merely designated as chorus in the score. In Act 1, scene xiii and Act 2, scene ix
the linkage to the demonic supernatural is unquestionable. In both scenes, the chorus of voices
seizes the words that Jeanne has just sung, in a singing style labeled sussurrando. Both times, the
demonic chorus appears when named devils have appeared and spoken. The sudden appearance
of bass voices where they do not belong, as well as their tendency to sing independently
conceived melodic material, are other prominent musical devices that Penderecki used to suggest
the presence of one or more devils in the opera.
All of these musical examples demonstrate Penderecki’s creative solutions for expressing
the demonic supernatural by means of the musical techniques and styles that he had developed
for other compositions. Of course, it can be difficult to find where Penderecki expresses the
supernatural musically since Penderecki does not use a melody as his first significant musical
device for marking a certain event. Moreover, the musical devices that he uses instead are often
not simply revealed but sophisticatedly hidden throughout the opera However, as we have seen,
once a goal is set of seeking out the role of the supernatural, the evidence of its significance is
strong: in Whiting’s play, in Penderecki’s changes to the play, and in the many musical
techniques he employed in the passages that relate to the supernatural.
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By examining the most important musical evidence (timbral and textural changes, male
voice assignments to a female character, and bass choral usage), we can understand more fully
the central role of the supernatural in the deep and elaborate musical design of Die Teufel von
Loudun in scenes wherein the contrast between the supernatural and the everyday are real, and in
those wherein the two realms are blurred.
My interpretation prevents both scholars and opera audiences from falling into the trap of
overestimating the significance of nonexistent relics, and concluding too quickly that the
demonic possession in the opera is merely false. Such an interpretation dispels all doubt as to
Jeanne’s visions in Act 1, scene i. What she experienced then as future event became reality in
Act 3, scene vii, a reality that the audience can see for themselves. At this point, the belief that
Jeanne was merely the victim of hysteria is no longer sustainable. Musical evidence can also be
used to challenge the belief that Jeanne was free, when she was pronounced free of demonic
possession, in Act 2, scene x. Quite to the contrary, a demon remained within her, based on the
evidence of Penderecki’s music.
When supernatural elements are properly considered, a valuable new perspective on the
events of the opera and on Jeanne herself can emerge, one in which her accusation of Grandier is
influenced not merely by hysteria, but also by her demonic possession. From this perspective, the
opera presents not just the tragedy of an accused priest, a victim of the natural world, but also the
tragedy of a possessed woman, a victim of the supernatural world.
85
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Recording and Media
Penderecki, Krzysztof. Die Teufel von Loudun. Performed by Tatiana Troyanos, Andrzej Hiolski, Bernard
Ladysz, Hans Sotin, Karl-Heinz Gerdesmann, Rolf Manero, Jurt Marschner, Heinz Blankenburg, and
the Hamburg Philharmonic State Orchestra and the Chorus of the Hamburg State Opera, conducted
by Marek Janowski, Recorded 1969. Arthaus Musik, 2007. DVD.
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April 14, 2017, https://www.youtube.com/watch?v=wjW1iC8ijDg.