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Juditha Triumphans (Acad Montis Reg, Kozeba, De Marchi)
 
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Juditha Triumphans (Acad Montis Reg, Kozeba, De Marchi) [Box set]

~ Antonio Vivaldi (Composer, Performer), Alessandro de Marchi (Conductor), Academia Montis Regalis (Orchestra), Magdalena Kozena (Vocals), Maria José Trullu (Vocals), et al.
4.7 out of 5 stars  See all reviews (3 customer reviews)
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Juditha Triumphans (Acad Montis Reg, Kozeba, De Marchi) + Vivaldi - Griselda + Vivaldi: L'Olimpiade
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Product details

  • Performer: Antonio Vivaldi
  • Orchestra: Academia Montis Regalis
  • Conductor: Alessandro de Marchi
  • Composer: Antonio Vivaldi
  • Audio CD (10 Sep 2001)
  • SPARS Code: DDD
  • Number of Discs: 2
  • Format: Box set
  • Label: Opus 111
  • ASIN: B00004ZBLD
  • Average Customer Review: 4.7 out of 5 stars  See all reviews (3 customer reviews)
  • Amazon.co.uk Sales Rank: 109,977 in Music (See Bestsellers in Music)

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Product Description

Amazon.co.uk Review

Vivaldi may be best remembered for his virtuosic concertos but, as anyone familiar with his famous D major Gloria will know, he also had a real ear for vocal sonorities. His only surviving oratorio, Juditha Triumphans, has until recently been a well-kept secret. The biblical story of Judith overcoming Holofernes and his army (beheading him herself--no shrinking violet she) was popular with both librettists and composers, offering plenty of opportunities for exuberant tub-thumping. And these Vivaldi seizes eagerly, the opening rabble-rousing chorus (here preceded by a sinfonia reconstructed by Vivaldi scholar Michael Talbot) setting the tone in truly martial fashion.

However, Juditha also abounds in reflective numbers, something at which Vivaldi excels. Perhaps the most striking examples are the ethereal "turtle dove" aria ("Veni sequere fida"), with our heroine beautifully accompanied by a chalumeau (a precursor of the clarinet); the tranquil "Vivat in pace" and the sublime "Umbrae carae", here lyrically sung by Marina Comparato. The all-female line-up (five solo characters plus, on this particular recording, an all-female chorus) is a strong one. And, vitally, the soloists are well differentiated, each with immediately recognisable timbres. Magdalena Kozena is fruity in the title role: not the kind of voice you'd necessarily associate with this repertoire, but turning a potentially smug heroine into one of real flesh and blood. Maria José Trullu is an opulent Holofernes while Anke Herrmann's Abra is attractively mellow voiced. Downers? Just one--the recorded sound, which is overly echoey. But overall this is a fine performance of a great work and one that deserves a place on the shelves of every lover of baroque music. --Harriet Smith


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Customer Reviews

3 Reviews
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Average Customer Review
4.7 out of 5 stars (3 customer reviews)
 
 
 
 
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17 of 18 people found the following review helpful:
5.0 out of 5 stars fantanstically conducted masterpiece of vivaldi from opus111, 24 Oct 2001
By Alexander Hilliam (Edinburgh, Scotland) - See all my reviews
(REAL NAME)   
One of the ambitious projects Opus111 has planned, Juditha triumphans is beautifully organised masterpiece. Compared to the pervious versions of this oratorio, Alessandro De Marchi conducts fantastically. Especially, the Czech soprano, Magdalena Kozena's performance is indeed heart-rendingly soft singing. The aria, Quoto magis generosa, is brilliantly done. I can confidently say that it is the best piece of work amongst many versions of Juditha triumphans
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3 of 7 people found the following review helpful:
4.0 out of 5 stars Don't they have altos in Italy?, 16 Dec 2007
By Jacques COULARDEAU "A soul doctor, so to say" (OLLIERGUES France) - See all my reviews
(TOP 500 REVIEWER)    (REAL NAME)   
Enter this emblematic Catholic Biblical oratorio showing one of the most discussed and even rejected female character in the Old Testament, the famous and infamous Judith. You know at once you are in Vivaldi with the strings, oboes, clarinets and pipes. The music sounds kind of military with percussions, trumpets and timpani but also mundane with the mandolin and the strings, to the point of being even nostalgic and the violins are the voice of this change in tone. But the first surprise is to hear a soprano in the role of Holophernes instead of a male voice. Is Italy that deprived of altos? And it is redoubled with Holophernes' servant, Bagoas, a soprano too. The world of men, warriors, heroes reduced to women when castratos were meant, the voice of heroes. Then Judith appears, the enemy, the Israelis Holophernes is supposed to punish along with her rebellious tribes, ordered by Nabuchednezzar and she is the third soprano. Something's missing. Something is incorrect. We miss the essential symbolism Vivaldi must have intended, the use of sexual attraction to defeat the victor in one sword blow and this from the only person that can attract Holophernes' sexual lust, a woman, provided Holophernes is a man, a warrior, a hero, a general. And Bagaos's Aria in the first act, "Quamvis ferro", cannot render the opposition of the top and the bottom of an alto's range in high drives and high jumps from the one to the other. Same thing with Holophernes is opposed to Judith who is a soprano and works on the top of her vocal range. I would love to have Jazoussky and Expert in these two roles of Bagoas and Holophernes. To understand the problem we must know the argument. The Israelis had refused to serve Nabuchednezzar in one of his wars. After his victory he sends his general Holophernes to punish all these tribes. The Jewish elders are ready to submit to all the punishments he wants, including military defeat and slavery without even fighting. That's when Judith, a widow, decides to deceive Holophernes and redress the elders. She goes and submits to Holophernes exposing the cowardice and greedy egotism of the Israelis. Then she manages to seduce him, get him drunk and behead him with his own sword. She is the new David who killed Goliath with a stone and then beheaded him with Goliath's own sword. Judith just replaced the stone with wine and the sling with her sex. On the following day the Israelis repulse the Babylonian army. Not for long though since they will be enslaved by Nabuchednezzar, the Temple destroyed and looted, but that leads to Daniel. The opposition between two altos and two sopranos must embody the opposition between men and women, warriors and civilians, heroes and homemakers, Babylonians and Jews, and the whole Babylonian Persian civilization as opposed to the Jewish Semitic tradition. I remember a production by Malgoire in which he dressed Judith in purple and the Babylonians in yellow and red. I had a discussion with him on the justifiable use of historically correct symbolism if it gets interfered with by more modern symbolisms, yellow the symbol of Jews in our consciousness and red the color of the socialist president then. The first act concludes with a chorus singing the glory of Judith at this point of the story when she is on the verge of conquering Holophernes, using the word "triumphando" as if her victory was going to be a military, quasi Roman triumph of a victorious general coming back to Rome. The second act starts with a mezzo soprano in the role of Ozias, the Jewish prophet, priest who detains, retains and proclaims the knowledge of history, fate, God in our everyday life. How can the voice of God be a woman's, even a mezzo soprano's? In pure Jewish tradition Ozias has to be a male voice. He is the divine equivalent in the Temple of the Jews to Holophernes in Nabuchednezzar's army. The voice of the heart, soul, faith of the Israelis, the Jews. This opposition of a man against two women, Judith and her servant, is the visualization of that between Judith and the Jewish elders, courage and hypocritical cowardice. The second act brings the seducing of Holphernes by twisted-tongued Judith. Holophernes ends up drunk. Judith organizes the vigil and discovers the sword. At this moment she takes off and kills him from a dark tempestuous sky of lightning, thunder and storm and she picks the head and runs away with her servant Abra. The music gallops away with Abra's Aria "Qui fulgida per se". The furor of Bagoas when he discovers the crime is unbearable in many ways, in violence and exploding frustration. ,How we regret at this moment we are having a soprano. Judith can finally return to the Israelis and her arrival is announced, described and introduced into Berthulia by Ozias. Judith will never come on the stage again to deliver Holoohernes's bloody head. Ozias can now conclude his tale with a praise of Venice in the name of a certain Vivaldi. The final chorus is a martial song of victory. Beyond the celebration of Venice as the Queen of the Sea, the opera is a sure sign of the important movement at work in Europe at the time, a beginning that will eventually lead to the liberation of women. Vivaldi like others who celebrated or will celebrate women, among others Magdalena at the feet of the Christ, chose to celebrate a rare Biblical heroin who saves with her sex appeal and courage the independence of Israel in front of her domineering neighbors of Babylon. Women arise and fight for God and humanity to discard and push away all dangers from enemies.

Dr Jacques COULARDEAU, University Paris Dauphine, University Paris 1 Pantheon Sorbonne & University Versailles Saint Quentin en Yvelines
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1 of 2 people found the following review helpful:
5.0 out of 5 stars Great oratorio, 23 Feb 2009
By Maxim Khinkiladze "vivaldi lover" (Saint-Petersburg, RUSSIA) - See all my reviews
(REAL NAME)   
Juditha Triumphans (Acad Montis Reg, Kozeba, De Marchi)
It's maybe the best recording of one survived Vivaldi oratorio of four written. Great music, great recording. Highly recommended.
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