Philips Cassette: Release
On 3 Cassettes (Sealed)
Recorded live at the Bayreuth Festival (Germany) - 1973
Famous opera festival (also named Richard-Wagner-Festspiele), founded in 1876 and performed at the Festspielhaus, Bayreuth, Bavaria, Southern Germany.
Die Walküre (German pronunciation: [diː valˈkyːʁə]; The Valkyrie), WWV 86B, is the second of the four epic music dramas that constitute Richard Wagner's cycle Der Ring des Nibelungen (English: The Ring of the Nibelung). It was performed, as a single opera, at the National Theatre Munich on 26 June 1870, and received its first performance as part of the Ring cycle at the Bayreuth Festspielhaus on 14 August 1876.
As the Ring cycle was conceived by Wagner in reverse order of performance, Die Walküre was the third of the four texts to be written, although Wagner composed the music in performance sequence. The text was completed by July 1852, and the music by March 1856.
Wagner largely followed the principles related to the form of musical drama, which he had set out in his 1851 essay Opera and Drama under which the music would interpret the text emotionally, reflecting the feelings and moods behind the work, using a system of recurring leitmotifs to represent people, ideas, and situations rather than the conventional operatic units of arias, ensembles, and choruses. Wagner showed flexibility in the application of these principles here, particularly in Act III, when the Valkyries engage in frequent ensemble singing.
As with Das Rheingold, Wagner wished to defer any performance of the new work until it could be shown in the context of the completed cycle, but the 1870 Munich premiere was arranged at the insistence of his patron, King Ludwig II of Bavaria. Die Walküre has achieved some popularity as a stand-alone work and continues to be performed independently from its role in the tetralogy.
The story of Die Walküre is based on the Norse mythology told in the Völsunga saga and the Poetic Edda. In this version, the Volsung twins Sieglinde and Siegmund, separated in childhood, meet and fall in love. This union angers the gods, who demand that Siegmund must die. Sieglinde and the couple's unborn child are saved by the defiant actions of Wotan's daughter, the title character, Valkyrie Brünnhilde, who as a result faces the gods' retribution.
Background and context: Wagner began work on what became his Ring project in October 1848, when he prepared a prose outline for Siegfried's Death, based on the legendary hero of Germanic myth. During the following months, he developed the outline into a full "poem" or libretto. After his travels to Switzerland in May 1849, Wagner continued to expand his project, having decided that a single work would not suffice for his purposes. He would, therefore, create a series of music dramas, each telling a stage of the story, basing the narrative on a combination of myth and imagination; Siegfried's Death would provide the culmination. In 1851, he outlined his purposes in his essay "A Communication to My Friends": "I propose to produce my myth in three complete dramas, preceded by a lengthy Prelude (Vorspiel)". Each of these dramas would, he said, constitute an independent whole, but would not be performed separately. "At a specially appointed Festival, I propose, some future time, to produce those three Dramas with their Prelude, in the course of three days and a fore-evening".
In accordance with this scheme, Wagner preceded Siegfried's Death (later Götterdämmerung (The Twilight of the Gods) with the story of Siegfried's youth, Young Siegfried, later renamed Siegfried. This was, in turn, preceded by Die Walküre (The Valkyrie), dealing with Siegfried's origins, the whole tetralogy being fronted by a prologue, Das Rheingold. Because Wagner prepared his texts in reverse chronological sequence, Die Walküre was the third of the dramas to be conceived and written, but appears second in the tetralogy.
ACT I:
Pursued by enemies during a storm, Siegmund stumbles exhausted into an unfamiliar house. Sieglinde finds him lying by the hearth, and the two feel an immediate attraction. They are interrupted by Sieglinde’s husband, Hunding, who asks the stranger who he is. Calling himself “Woeful,” Siegmund tells of a disaster-filled life, only to learn that Hunding is a kinsman of his enemies. Hunding tells his guest they will fight to the death in the morning.
Alone, Siegmund calls on his father, Wälse, for the sword he once promised him. Sieglinde reappears, having given Hunding a sleeping potion. She tells of her wedding, at which a one-eyed stranger thrust into a tree a sword that has since resisted every effort to pull it out (“Der Männer Sippe”). Sieglinde confesses her unhappiness to Siegmund. He embraces her and promises to free her from her forced marriage to Hunding. As moonlight floods the room, Siegmund compares their feelings to the marriage of love and spring (“Winterstürme wichen dem Wonnemond”). Sieglinde addresses him as “Spring” but asks if his father was really “Wolf,” as he said earlier. When Siegmund gives his father’s name as Wälse instead, Sieglinde recognizes him as her twin brother. Siegmund pulls the sword from the tree and claims Sieglinde as his bride, rejoicing in the union of the Wälsungs.
ACT II:
High in the mountains, Wotan, leader of the gods, tells his warrior daughter, the Valkyrie Brünnhilde, that she must defend his mortal son Siegmund in his upcoming battle with Hunding. She leaves joyfully to do what he has asked, as Fricka, Wotan’s wife and the goddess of marriage, appears. Fricka insists that Wotan must defend Hunding’s marriage rights against Siegmund. She ignores his argument that Siegmund could save the gods by winning back the Nibelung Alberich’s all-powerful ring from the dragon Fafner. When Wotan realizes he is caught in his own trap—he will lose his power if he does not enforce the law—he submits to his wife’s demands. After Fricka has left, the frustrated god tells the returning Brünnhilde about the theft of the Rhinegold and Alberich’s curse on it (“Als junger Liebe Lust mir verblich”). Brünnhilde is shocked to hear her father, his plans in ruins, order her to fight for Hunding.
Siegmund comforts his fearful bride and watches over her when she falls asleep. Brünnhilde appears to him as if in a vision, telling him he will soon die and go to Valhalla (“Siegmund! Sieh auf mich!”). He replies that he will not leave Sieglinde and threatens to kill himself and his bride if his sword has no power against Hunding. Moved by his steadfastness, Brünnhilde decides to defy Wotan and help Siegmund. Siegmund bids farewell to Sieglinde when he hears the approaching Hunding’s challenge. The two men fight and Siegmund is about to be victorious, when Wotan appears and shatters his sword, leaving him to be killed by Hunding. Brünnhilde escapes with Sieglinde and the broken sword. Wotan contemptuously kills Hunding with a wave of his hand and leaves to punish Brünnhilde for her disobedience.
ACT III:
Brünnhilde’s eight warrior sisters—who have gathered on their mountaintop bearing slain heroes to Valhalla. They are surprised to see Brünnhilde arrive with a woman, Sieglinde. When they hear she is fleeing Wotan’s wrath, they are afraid to hide her. Sieglinde is numb with despair until Brünnhilde tells her she bears Siegmund’s child. Now eager to be saved, she takes the pieces of the sword from Brünnhilde, thanks her, and rushes off into the forest to hide from Wotan. When the god appears, he sentences Brünnhilde to become a mortal woman, silencing her sisters’ objections by threatening to do the same to them. Left alone with her father, Brünnhilde pleads that in disobeying his orders she was really doing what he wished. Wotan will not give in: she must lie in sleep, a prize for any man who finds her. She asks to be surrounded in sleep by a wall of fire that only the bravest hero can pierce. Both sense this hero must be the child that Sieglinde will bear. Sadly renouncing his daughter (“Leb’ wohl, du kühnes, herrliches Kind”), Wotan kisses Brünnhilde’s eyes with sleep and mortality before summoning Loge, the god of fire, to encircle the rock. As flames spring up, the departing Wotan invokes a spell defying anyone who fears his spear to brave the flames.