• The Devil Inside – Scottish Opera – *****

    *****
    This review appeared first at Opera Britannia

    This electric new commission from Stuart MacRae and Louise Welshsizzles with energy, even amidst its doom-laden plot. It is one of the most interesting, well sung and well produced pieces of opera that has been seen on the Scottish stage for quite a few years. Scottish Opera andMusic Theatre Wales are to be highly commended for presenting such a large scale new piece of work which perfectly justifies any who might doubt the necessity of commissioning new opera.

    The starting point for this new work is a short story by Robert Louis Stevenson. Only the basic ideas remain in Louise Welsh’s libretto. Whereas Stevenson sets his story in Hawaii, Welsh brings us firmly into the modern day and asks the audience to imagine the tyranny of getting everything they might hope for. What if you could have your heart’s desire whilst always knowing that your soul was at risk for eternity?

    The basic premise is this. There’s an imp in a bottle who will grant you riches, health, and just about anything the owner of the bottle might desire. The bottle can be bought and sold but only ever at a lower price than the purchaser originally paid for it. Anyone who dies whilst owning the bottle faces their soul being tormented in hell forever. Clearly owing a debt to the Faust legend, this retelling of the story focuses on the sheer hell that can come from getting what you want. It deals in big themes of heaven, hell, death and judgement, exploring forgiveness and love along the way.

    Stuart MacRae wastes no time with an overture in his score. A brief rhythmic nod to Shostakovich ushers the first two characters on stage, climbing up from the pit into a minimalist staging where a very few props will take second place to a stunning lighting design for the rest of the evening.

    The two characters are a pair of friends who stumble across an old man’s house by accident. When he invites them in, a glittering reveal suggests his riches simply with light shining from hundreds of silver spheres hanging at different levels across the stage. It is the first of many visual rewards that keep coming all through the evening.

    The two characters are a pair of ordinary souls – people to whom extraordinary things are about to happen. Nicholas Sharratt’s Richard is a bit of a wheeler and dealer. He wants the bottle to come his way but doesn’t want to risk his soul at first. He persuades his friend James (Ben McAteer) to buy the bottle with the promise that he’ll take it of his hands later. In fact we’ll see the bottle change hands between them and others a number of times. There’s nothing separating the two friends vocally. Each is strong, powerful and clear. This was a production when the surtitles seemed genuinely superfluous. The words are set incredibly well and though the score is complex and offers many challenges to the ear, the words shine through brilliantly throughout. The production seems a particular achievement for Ben McAteer as he is a Scottish Opera emerging artist 2015/16. This is a brilliant work to have under his belt. Like Sharratt, the strength of his singing was matched by his acting.

    The old man from whom the bottle is purchased is played by Steven Pagewho will return later on in the evening as a vagrant who buys the bottle for almost nothing. Another fabulous voice was matched by strong character acting, the scene with the first sale of the bottle being particularly striking for its weirdness.

    The fourth and final voice on the stage is also wonderful. Rachel Kellysings the part of Catherine – the love interest for James. She has some of the most heartbreaking moments – discovering at one point that she is dying and at another (once she’s been healed by the imp of all that ailed her) that she will have no children.

    MacRae’s score steps easily from tonality to atonality. For much of the time, the small orchestra of soloists drawn from Scottish Opera is setting the mood simply through rhythm and sparse simple snatched phrases. Percussion features heavily. And what’s happening down in the pit is mirrored on stage. A single note or gong matches the tiniest detail on stage that tells us confidently where we are. An intense pinprick of light shows forth a star. A projected crosshatch of a window indicates a whole house. An airplane’s silhouette crosses the stage from one side to the other and a city appears in silhouette as the sun rises at the beginning of the second scene to particularly strong orchestral writing.

    Director Matthew Richardson has worked well with designer Samal Blakand Lighting Designer Ace McCarron to conjure up from the smallest details on a black, white and grey stage a whole world in which the action takes place. This is a confident production which never loses its way.

    All the best opera makes us think about ourselves. What would we desire if we possessed the imp in the bottle? At a time when extraordinary lottery wins are in the news, this is an opera which must make us pause and question whether getting what we want will ever make us happy. The strangeness of the imp, characterised by glowing smoke swirling around the bottle and high tinkling notes from the orchestra wheedles its way into the consciousness of the audience as we realise that it represents not merely the desires of the characters but our own desires too. If we got what we wished, would we be content? Would we be happy?

    Glasgow’s Theatre Royal sits at the top of Hope Street. This production asks everyone who sees it whether they could really bear to live existentially at the top of Hope Street, gaining their every desire just by wishing for it. Like the Midas myth of old, we know even as we watch one tragedy unfold after another that despite wanting happiness, so very many of us would like to try managing unfettered and out of control riches and power, falsely believing that somehow happiness will come our way with them.

    An ambiguous ending nevertheless seemed satisfying as everyone seemed to spill out of the theatre with an opinion of what it had all meant. You can scarcely ask for more.

    This is a brilliant new work that makes you think. It is spine tingling opera that everyone involved with can be supremely proud of.

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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