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List of works composed by Olivier Messiaen List of Works Messiaen wrote a vast amount of music including many test and sight reading pieces when he was teaching at the Ecole Normale de Musique during the 1930s and many early works were either discarded or considered as 'mere student exercises and not worth publishing'; so some of these works and others that are unpublished to date appear in blue . 1917 La dame de Shalott - Piano 1921 Deux ballades de Villon I. Épître à ses amis II.Ballade des pendus - Voice & Piano Ballade des pendus (poeme by François Villon) 1925 La tristesse d'un grand ciel blanc - Piano 1926 Fugue - (sur un sujet de Henri Rabaud) Orchestral 1927 Esquisse modale - Organ 1927 Pièce pour orgue sur un thème de Laparra - Organ 1927 Adagio - Organ, Violin and Cello 1926/27 Andantino (String Quartet) 1928 Fugue en ré mineur (Orchestra) 1928 L'hôte aimable des âmes - Organ 1928 La banquet eucharistique - Orchestral 1st and only performance on 22-1-1930 in an event called 'Exercice des éleves' at the Paris Conservatoire cond. by Henri Rabaud. 1928 Le banquet céleste - Organ (Leduc) The first edition of 1934 was written in 3/4 metre with no metronome mark. Messiaen revised this in 1960 with a metre of 3/2 and MM of quaver = 52. 1928 Variations écossaises - Organ 1928 Jésus (Poème symphonique) c.1929 Prélude en trio sur un thème de Haydn - Organ 1928-29 Préludes - Piano (Durand)1st private performance 28-1-1930 at Editions Durand by Messiaen 1st public performance 15-6-1937 by Bernadette Alexandre-Georges at Ecole Normale de Musique Paris 1930 Sainte-Bohème (Extrait des Odes funambulesques)-a setting for chorus and orchestra of a text by Théodore de Banville. 1930 Fugue pour le Concours de Rome (sur un sujet de Georges Hüe) 1930 La Mer pour le Concours de Rome (a cantata, parts of which were later used in Trois Petites Liturgies.) 1930 Diptyque - Organ (Durand) 1st public performance 20-2-1930 Les Amis de l'Orgue, Eglise de la Trinite, Messiaen 1930 La mort du nombre - Vocal/Chamber - sop, ten, violin, piano (Durand) 1st public performance 1931 Societe Musicale Independante, Ecole Normale de Musique Paris. Georgette Mathieu (S), Jean Planel (T) Monsieur Blareau (vl) Messiaen (pn) 1930 Les offrandes oubliées - Orchestral - 3.3.3.3;4.3.3.1;timp,perc,strings (Durand) 1st public performance 19-2-1930 Theatre des Champs Elysees, Les Concerts Straram dir. Walter Straram 1930 Les offrandes Oubliées - Piano version (Durand) LOWTop 1930/35 Offrande au Saint Sacrement - Organ (Leduc) 1929/30 Simple chant d'une âme - Orchestral 1930 Trois mélodies - Voice & Piano (Durand) 1st public performance 1930 Societe national de musique, Louise Matha and Messiaen 1931 Le Tombeau resplendissant - Orchestra - 3.3(1 cor ang).3(1clB).3-4.3.3.1-1perc - strings(Durand) 1st public performance 12-2-1933 Salle Pleyel Paris dir Monteux c.1931 Fugue pour le Concours de Rome 1931 L'Ensorceleuse Cantate- sop, ten, bass and piano (or orchestra) Played through for the judges at the Prix de Rome competion 4 July 1931 1931 La Jeunesse des vieux - a short choral setting of a poem by Catulle Mendés 1932 Apparition de l'église éternelle- Organ (Lemoine) 1932 Fantaisie Burlesque - Piano (Durand)1st public performance 8-2-1933 by Robert Casadesus Concerts de la Societe Musicale Independante, Ecole Normale de Musique 1932 Hymne au Saint Sacrament - Orchestral - 3.3.3.3;4.3.3.0,timp.perc,strings (Bro) 1st public performance 23-3-1933 cond. Walther Straram Théatre Champs-Élysées 1932 Thème et variations - Chamber - violin & piano (Leduc) 1st public performance 22-11-1932 at Cercle Musical de Paris Claire Delbos and Messiaen 1932-33 L'Ascension - Orchestral - 3.3.3.3;4.3.3.1,timp,perc;16.16.14.12.10 (Leduc) 1st public performance 9-2-1935 at Salle Rameau, Concerts Siohan cond Robert Siohan 1933 Fantasie- Chamber - violin & piano (Durand 2007) First known performance:Schola Cantorum, paris 18 - 3 - 1935 (Messiaen and Delbos). Rediscovered in 2007 and published. 1933 Mass - Vocal - 8 sopranos 4 violins 1933-34 L'Ascension - Organ (Leduc) 1st public performance 29-1-1935 at saint-Antoine-des-Quinze-Vingts by Messiaen 1934 5 Leçons de Solfege a chanter - treble clef & piano accom. (Lemoine) 1934 Morceau de Lecture à vue for Piano 1935 La Nativité du Seigneur - Organ (Leduc) 1st complete public performance 27-2-1936 concert by Les Amis de l'Orgue at Trinité by Daniel Lesur mvt 1-3, Jean Langlais mvts4-6 and Jean-Jacques Grunenwald mvts7-9 1935 Pièce pour le tombeau de Paul Dukas - Piano (Durand) 1st public performance by Joaquin Nin-Culmell 25-4-1936 Ecole Normale de Musique Paris 1935 Vocalise - Voice & piano (Leduc) 1st public performance 18-5-1936 by Hennriette Quéru-Bedel and Messiaen 1936 Poèmes pour Mi - Vocal - sop & piano (Durand) 1st public performance 28-4-1937 Les Concerts de la Spirale, Marcelle Bunlet (s) Messiaen (pno) 1937 O sacrum convivium - Vocal SATB or sop & organ (Durand) 1st public performance 17-2-1938 Les Amis de l'Orgue at Trinité 1937 Poèmes pour Mi - Sop & Orchestra - 3.3.2.3;4.3.3.1;3 perc;strings (Durand) 1937 Fêtes des Belles Eaux - 6 Ondes Martenots (Leduc) 1st public performance 25-7-1937 at Fete de la lumiere Paris Fêtes des Belles Eaux - arr. Klaus Simon for wind sextet and celeste (or piano) (Leduc) 1938 Chants de terre et de ciel - Vocal sop & piano (Durand) 1st public performance 23-1-1939 Les Concerts du Triton, Ecole Normale de Musique, Paris. Marcelle Bunlet (s) Messiaen (pno) 1938 Deux monodies en quarts de ton - Ondes Martenot. Unpublished, the Deux Monodies in ¼ tones for Ondes Martenot were written when he was a professor at the École Normale de Musique in Paris. 1939 Les corps glorieux - Organ (Leduc) 1st private performance 22-7-1941 at Trinité 1st public performance 15-11-1943 at Trinité by Messiaen 1939 Vie pour Dieu des Ressuscités - Organ. A transcription of L'eau Movement 4 of Fêtes des Belles Eaux and later movement 5 of Quatuor pour la fin du temps. It is believed that Messiaen was to have used it as the second movement of Les corps glorieux but later deleted it. The first performance after its discovery was March 17th 2019 by Thomas Lacôte at La Trinité in Paris. 1940-41 Quatuor pour la fin du temps - Chamber - violin,clarinet,cello,piano (Durand)1st public performance during captivity 15-1-1941 in Stalag VIIIA, Gorlitz by Jean Le Boulaire, Henri Akoka, Etienne Pasquier and Messiaen. Then 24-6-1941 by Jean Pasquier, Andre Vacellier, Etienne Pasquier and Messiaen at Theatre des Mathurins, Paris (There is an arrangement of Louange a l'eternite de Jesus by Clytus Gottwald for 19 voices) 1941 Choeurs pour une Jeanne d'Arc I. Te Deum II.Impropères pour grand chœur et petit chœur mixtes, a cappella The choruses were written for Portique pour une fille de France a pageant by Pierre Schaeffer and Pierre Barbier. 1942 Musique de scène pour un Oedipe [Dieu est innocent]- Electronic (1 Ondes Martenot) 1943 Rondeau - Piano (Leduc) 1943 Visions de l'Amen - 2 Pianos (Durand)1st public performance by Yvonne Loriod and Messiaen at Galerie Charpentier, Les Concerts se la Pleiade Paris 10-5-1943 1943-44 Trois Petites liturgies de la présence divine - Vocal/Orchestral - 36 womens voices,piano solo, ondes martenot solo, celesta, vibraphone, 3 perc; 8.8.6.6.4 (Durand) 1st public performance 21-4-1945 Les concerts de la Pleiade, Salle du Conservatoire, Y Loriod, G Martenot Desormiere dir. 1944 Vingt regards sur l'enfant-Jésus - Piano (Durand) 1st public performance by Yvonne Loriod 26-3-1945 Salle Gaveau, Paris 1945 Harawi - Vocal - sop & piano (Leduc) 1st private performance 26-6-1946 at Étienne de Beaumont's house, Paris by Marcelle Bunlet and Messiaen 1st public performance 27-6-1946 at Galerie Georges Giroux, Brussels. 1945 Piéce , for oboe and piano 1945 Tristan et Yseult - Théme d'Amour - Organ 1945 Chant des déportés - Vocal & Orchestra - 3.2.3.3;4.3.3.1;3 perc, piano, glock, strings (in large numbers) 1st public performance 2-11-1945 at Palais de Chaillot cond Manuel Rosenthal 1946-48 Turangalîla-Symphonie - Orchestral 3.3.3.3;4.5.3.1; piano solo, ondes martenot solo; glock, celeste, vibraphone, 5perc; 16.16.14.12.10 (Durand) 1st public performance 2-12-1949 Symphony Hall Boston USA Y.Loriod, G Martenot dir. Bernstein 1948 Cinq Réchants - Vocal 3S 3A 3T 3B (Salabert) 1st public performance 1949 Salle Erard Paris. Ensemble vocal Marcel Couraud dir. 1949 Cantéyodjyâ - Piano (UE) 1st public performance 23-2-1954 at Petit Théatre Marigny by Yvonne Loriod 1949-50 Messe de la Pentecôte - Organ (Leduc) 1st incomplete public performance 13-5-1951 at Trinité by Messiaen 1949-50 Quatre Études de rythme - Piano (Durand) 1st public performance by Messiaen, 6-11-1950 Alliance Française Tunis 1951 Livre d'orgue - Organ (Leduc) 1st public performance (France) March 1955 by Messiaen 1952 Le merle noir - Chamber - flute & piano (Leduc) 1952 Timbres-durées - Electronic/Musique Concrete 1953 Chant donneé {Leçon d'harmonie:Hommage à Jean Gallon} unspecified instrumentation, written in open score SATB. c.1953 Réveil des oiseaux - Orchestral - 4.3.4.3;2.2.0.0; Piano solo, celeste, xylo, glock, 2 perc; 8.8.8.8.6 (Durand) 1st public performance 11-10-1953 Donaueschingen Festival Germany. Loriod pno. Rosbaud dir. 1955-56 Oiseaux exotiques - Orchestral - 2.1.3.1;2.1.0.0; piano solo, glock, xylo, 5 perc (UE) 1st public performance 10-3-1956 at Petit Théatre Marignt, Paris cond Rudolf Albert, Y.loriod pno. 1956-58 Catalogue d'oiseaux - Piano (Leduc) 1st public performance 15-4-1959 at Salle Gaveau by Y. Loriod 1959 Conférence de Bruxelles - Text (Leduc) 1959-60 Chronochromie - Orchestral - 4.3.4.3;4.4.3.1; glock, xylo, marimba, 3 perc; 16.16.14.12.10 (Leduc) 1st public performance 16-10-1960 at Donaueschingen cond. Hans Rosbaud 1960 Verset pour la Fête de la Dédicace - Organ (Leduc) Composed as a test piece for the Paris Conservatoire. 1961 La Fauvette Passerinette - Piano (performing realization by Peter Hill) 1962 Sept haïkaï - Orchestral - 2.3.4.2;0.1.1.0; piano solo, xylo, marimba, 4 perc; 8.0.0.0.0 (Leduc) 1st public performance 30-10-1963 at Odéon Theatre de France cond P.Boulez, Y.Loriod pno. Orch du Domaine Musical. 1963 Couleurs de la Cité Céleste - Orchestral - 0.0.3.0;2.4.4.0; piano solo, xylo, xylorim,, marimba, 3 perc. (Leduc) 1st public performance 17-10-1964 at Donaueschingen, orch. Domaine Musical cond. Pierre Boulez, Y.Loriod pno. 1963 Monodie - for Organ (Leduc) 1964 Et expecto resurrectionem mortuorum - Orchestral - 5.4.5.4;6.4.4.2;6 perc. (Leduc) 1st public performance 7-5-1965 at Saint Chapelle cond. Serge Baudo 1964 Prélude for Piano - ed. Yvonne Loriod-Messiaen (Durand) 1st public performance by Yvonne Loriod 8-12-2000 Conservatoire national superieur de musique de Paris 1965-69 La Transfiguration de Notre Seigneur Jésus - Vocal/Orchestral - Choir: s.s.m-s.a.t.t.bar.b.b (10 voices per part). Orch: piano solo, cello solo, flute solo, clarinet solo, xylorimba solo, vibraphone solo, marimba solo; 5.4.5.4;6.4.4.2;6 perc; 16.16.14.12.12. (Leduc) 1st public performance 7-6-1969 at Coliseu Lisbon cond. Serge Baudo 1969 Méditations sur le mystère de la Sainte Trinité - Organ (Leduc) 1st private performance 8-11-1971 by Messiaen at Trinité. 1st public performance 20-3-1972 at Basillica of the Immaculate Conception, Washington USA by Messiaen 1970 La fauvette des jardins - Piano (Leduc) 1971 Le tombeau de Jean-Pierre Guezec - Horn solo 1971-74 Des Canyons aux étoiles - Orchestral - 4.3.4.3;3.3.3.0; piano solo, horn solo, glock, xylorim, 5 perc; 6.0.3.3.1 (Leduc) 1st public performance 20-11-1974 at Alice Tully Hall New York USA by Musica Aeterna Orch cond, Fredric Waldman, Y.Loriod pno. 1975-83 Saint-François d'Assise - Opera - Choir: s.s.m-s.a.t.t.bar.b.b (15 voices per part). Orch: 7.4.8.4;6.4.3.3; xylo, xylorimba, vibraphone, marimba, glock, 5 perc; 3 ondes martenot; 16.16.14.12.10. (Leduc) 1st public performance 28-11-1983 at Paris Opera cond. Seiji Ozawa 1977 Conférence de Notre - Dame - Text (Leduc) 1977 Improvisations (for L'Âme en bourgeon - texts by Cécile Sauvage) 1982 Sigle - a short piece for unaccompanied flute which has been published for the first time as an illustration in the French edition (Paris, Fayard, 2008) of the biography by Hill and Simeone. This was reused in "Éclairs sur l'au-delà" 1984 Livre du Saint Sacrament - Organ (Leduc) 1st public performance 1-7-1986 by Almut Rossler at Metropolitan Methodist Church Michigan USA 1985 Petites esquisses d'oiseaux - Piano (Leduc) 1st public performance 25-1-1987 in Paris by Y.Loriod 1985 Conférence de Kyoto - Text (Leduc)Feuillets inédits arr. for ondes Martenot & piano (No date of composition) (Durand) 1986 Un vitrail et des oiseaux - Orchestral - 4.4.5.3; 0.1.0.0; piano solo, xylo, xylorim, marimba,5 perc. (Leduc) 1st public performance 26-11-1988 at Theatre des Champs-Elysees cond. Pierre Boulez 1986 Chant dans le Style Mozart - Clarinet & Piano 1987 La ville d'En-haut - Orchestral - 5.4.5.3;6.4.3.1, piano solo, glock, xylo, xylorim, marimba, 4 perc. (Leduc) 1st public performance 17-11-1989 at Salle Pleyel, BBCSO cond. P.Boulez 1988-92 Eclairs sur l'au-delà - Orchestral - 10.4.10.4;6.5.3.3; crotales, glock, xylo, xylorim, marimba,, 10 perc; 16.16.14.12.10. (Leduc) c.1987-91 Un oiseau des arbres de Vie (Orchestrated by Christopher Dingle) (Leduc). 1st performance 7 August 2015, Royal Albert Hall, BBC Philharmonic, Nicholas Collon. 1989 Un Sourire - Orchestral - 4.4.3.3;4.1.0.0;xylo, xylorim,2 perc; 16.16.14.12.0 (Leduc) 1st public performance 5-12-1991 1990-91 Concert à Quatre - Orchestral - flute solo, oboe solo, cello solo, piano solo and large orch. (Leduc) 1991 Pièce pour piano et quatuor à cordes - Chamber (UE) 1st public performance in Vienna 19-11-1991 Discovered in 1997 (composed c.1928) Prélude - Organ (Leduc) 2017 (based on Messiaen's notes taken from 1958) Fauvettes de l'Hérault - concert des garrigues - (Leduc) Piano (work reconstructed by Roger Muraro édition non répertoriée) 1st performance Toppan Hall, Tokyo, Japan. June 23 2017 Hymne des passereaux au lever du jour - solo clarinet (unknown date of composition) Feuillets inédits, quatre pièces pour Ondes Martenot et Piano. Discovered and arranged by Yvonne Loriod, these four short pieces date from the 1930's and published in 2002.(Leduc) Prélude pour orgue - c. 1928 published 2002 (Leduc) 2011 LECTURE AT KYOTO – KONFERENZ VON KYOTO (TEXTE ANGLAIS ET ALLEMAND) LEDUC AL 30473. German translation by Almut Rößler. English translation by Timothy Tikker Back to top

Some examples of Messiaen recordings and performances. MultiMedia AUDIO and VIDEO FILES ALL OF THE BELOW AUDIO/VIDEO FILES ARE © copyright of the holder. NOTE: All audio and video files available on this site are for personal use only. NO REPOSTING OF ANY COPYRIGHTED MATERIAL IS PERMITTED WITHOUT THE PERMISSION OF THE COPYRIGHT HOLDER. My Morning with Messiaen - Les oiseaux et les sources (Messe de la Pentecôte) Organist Timothy Hagy has made a video recording of Les oiseaux et les sources (Messe de la Pentecôte) with an introduction describing meeting Messiaen on Easter of 1982, that contains several old photos. © Timothy Hagy © Timothy Hagy Messiaen's Pentecost Mass is celebrating its 75th Anniversary. It was premiered at High Mass at L'Église de la SainteTrinité in Paris on Pentecost Sunday 1950. The final movement depicts the Holy Spirit in the form of a violent wind descending from heaven. Tornadoes dip down, while a choir of larks chirps above an accompaniment of drones. Timothy Hagy performs The Wind of the Spirit - Le vent de l'esprit (Messe de la Pentecôte) Rich Kass interprets the song of the Skylark on the Drum Set. Rich Kass is a freelance drummer known for his highly individual and original approach to drumming and the drum set. He has developed a melodic sensibility coupled with rhythmic virtuosity and tonal colour creating great subtlety of expression on the drum set. Here is Messiaen : Petites esquisses d'oiseaux : VI L'alouette des champs The Skylark · Yvonne Loriod, piano. There is much rhythmic similarity here especially in the virtuosic two-part writing, and repeated short cells. ‘Skylark’ This piece is my attempt to pay homage to the Eurasian Skylark - a bird whose song has inspired me on many country walks in recent years. For this performance I have transcribed a field recording of a skylark singing and have tried to use my drumset as a kind of sonic mirror - reflecting and refracting some new colours whilst striving to maintain the integrity of the original song. I haven’t edited the skylark song at all, and am attempting to match its phrasing verbatim. I completed the piece in springtime this year(2024), and premiered it at Kings Place, London as part of a concert with Trio HLK and Evelyn Glennie. This is the 6th installment in a series of videos I have made under the name ‘Drum Interpretations’. In each I take musical works composed for or on other instruments, and perform them on the drumset. The complete series can be found here In the coming weeks I will release 3 more videos which relate to Skylark bird song. 1 is a drums-only version of the composition (without the bird accompanying) and there are also 2 improvisations based on the source material. All videos will be published on my YouTube channel : Thank you for reading and listening. Rich Eurasian Skylark RichKass Matthew Schellhorn's special film for the RSPB Big Garden Birdwatch 2021 For the RSPB Big Garden Birdwatch 2021 (29 to 31 January), Matthew Schellhorn produced a special film in collaboration with young artists from across the country. Olivier Messiaen (1908–92) wrote numerous pieces inspired by birdsong. “Le Rouge-gorge ” (Robin) comes from a collection written in 1985 called “Petites esquisses d’oiseaux ” (Small Bird Sketches) and apart from the Robin features the Blackbird, the Song Thrush and the Skylark. The work was dedicated to the composer’s wife, Yvonne Loriod , with whom Matthew studied in Paris. Special thanks go to the talented pupils of Myatt Garden Primary School for taking part! ©Michel Gueritte Musicologist Jerzy Stankiewicz speaks at the inauguration of the rue Olivier Messiaen in the town of Toul, France. Rodrigo De la Prida introduces Messiaen's Modes for Electric Guitar Find out more here . There were a few instruments that Messiaen never included in his compositions (saxophone, harp, timpani after the 1930's and guitar are among these) - Rodrigo De la Prida 's work opens up the sound world of Messiaen's modes for guitarists with excellent and engaging examples that range from chord and scale work to improvisation. Rodrigo says: 'With already 4 years of intense work, the 7 volumes of the book series about the scales of Olivier Messiaen and their applications on any musical genre, are now available. Just digital for now. More than 500 pages with 351 licks, guitar studies, arpeggios, atonal chords, triads and tetrads, and examples. This material represents a deep dive into the rich musical universe of the french composer'. 'In this book series for guitar, Rodrigo tackles the exhaustive task of diving into the musical language of Olivier Messiaen, but from an unprejudiced view, where the different types of music coexist. Messiaen Modes for Electric Guitar aims to be a tool to expand the harmonic and melodic universe of the popular musician, but also a means to the study and deepening of modern language in the contemporary-classical music student as well'. M2BT-DEMO Rodrigo De la Prida 00:00 / 01:03 Here is a short demo of a backing track that comes with the book. © Rodrigo De la Prida During the 1973 English Bach Festival in London, Olivier Messiaen and Yvonne Loriod gave a recital at the Queen Elizabeth Hall. Messiaen began by apologising for the way they were dressed. The taxi had gone off with all their luggage. He read the poetic preface to the piano work written three years earlier. Mme Messiaen then performed "La Fauvette des Jardins " @ 7' 40" Didier Didier Wampas and Bikini Machine Olivier Messiaen Il voyait des couleurs Que l'on ne voit pas Et croyait en un Dieu Auquel on ne croit plus Olivier Messiaen Il faisait des mélodies Que l'on n'entend pas Et chanter des oiseaux Que l'on ne connaît plus Olivier Messiaen Oui mais grâce à lui J'ai découvert des mondes Des regards plein d'amours Des canyons aux étoiles Et un Quatuor Pour la fin des temps Composé au stalag Éclairs sur l'au-delà Saint François d'Assise Un soir à l'opéra Olivier Messiaen Oui mais grâce à lui J'ai découvert des mondes Des regards plein d'amours Des canyons aux étoiles Oui mais grâce à lui J'ai découvert des mondes Des catalogues d'oiseaux Des canyons aux étoiles Oui mais grâce à lui J'ai découvert des mondes Et le Regard du père Des canyons aux étoiles ©Didier Wampas He saw colors That we don't see And believed in a God In which we no longer believe Olivier Messiaen He made melodies That we don't hear And sing of the birds That we no longer know Olivier Messiaen Yes but thanks to him I discovered worlds Gazes full of love Des canyons aux étoiles And a Quatuor Pour la fin des temps Composed in a Stalag Éclairs sur l'au-delà Saint François d’Assisi An evening at the opera Olivier Messiaen Yes but thanks to him I discovered worlds Gazes full of love Des canyons aux étoiles Yes but thanks to him I discovered worlds Catalogue d’oiseaux Des canyons aux étoiles Yes but thanks to him I discovered worlds And the Regard du père Des canyons aux étoiles Historic Recordings of Messiaen by Messiaen . Transfer from original 78rpm records recorded in 1949 of Visions de l'Amen with Yvonne Loriod and recording of OM playing his Quatre Etudes 1951. FMR Records FMRCD 120-L0403. Order via the Contact form . 00:00 / 00:26 00:00 / 00:54 00:00 / 00:54 VINGT REGARDS SUR L'ENFANT JESUS Louise Bessette Atma ACD22219/20 LE COURLIS CENDRE / LE MERLE NOIR / Mozart / Levinas / Gougeon / Mâche Louise Bessette RCI 650 Claude-Samuel Levine would like to share his playing of movements from the Quatuor pour la Fin du Temps : using VSTi Synful Orchestra and VSTi Pianoteq, humanly played in Cubase. Liturgie de Cristal Vocalise pour l'ange qui annonce la fin du temps Abyme des Oiseaux Intermède CD and downloads of the complete Quatuor pour la Fin du Temps now available direct from Claude-Samuel here . 00:00 / 02:38 After a period of two years work, Claude-Samuel Lévine has produced a version of TurangalilaSymphonie created entirely by computer software instruments and MIDI (except for 'live' Ondes Martenot played on the Ondea). This is a detailed interpretation that in no way proposes to 'replace' real musicians, but can provide an insight into Messiaen's microscopic detail in the work. Further commentaries can be found on Claude-Samuel's web site as well as audio and visual clips. The CD and DVD are also available to purchase here . Click here to see and hear Thomas Bloch and Jean-François Zygel perform 4th Feuillet Inedits. Click here to see and hear Willem Tanke perform Messiaen's organ works. ©Willem Tanke Nans Bart Variations sur un thème de Messiaen ((Thème du Final - 10ème Mvt. de la Turangalila-Symphonie)) for Percussion Ensemble here © Copyright protected ©Thomas Bloch

This webpage enables detailed comparison of five of Messiaen's birdsongs with the actual birdsongs he used as models. The spectrograms, the 78 rpm records from which he derived the North American birdsongs in Oiseaux exotiques, and Messiaen's aesethetic of imitation are discussed by Robert Fallon Birdsong in Messiaen's Oiseaux exotiques compared with the ornithological recordings he transcribed. This webpage enables detailed comparison of five of Messiaen's birdsongs with the actual birdsongs he used as models. The spectrograms, the 78 rpm records from which he derived the North American birdsongs in Oiseaux exotiques, and Messiaen's aesethetic of imitation are discussed in Robert Fallon, "The Record of Realism in Messiaen's Bird Style," in OLIVIER MESSIAEN: Music, Art and Literature . ed. Christopher Dingle & Nigel Simeone (Ashgate, 2007). Prairie chicken [Tétras cupidon des prairies] Wood thrush [Grive des bois] Lazuli bunting [Pape indigo ou Ministre] Baltimore oriole [Troupiale de Baltimore] Cardinal [Cardinal rouge de Virginie] Click on the left play button to listen to the actual bird and the right play button to hear Messiaen's bird. a) Prairie chicken Download Prairie chicken as pdf 00:00 / 00:09 b) Wood thrush Download Wood thrush as pdf 00:00 / 00:06 c) Lazuli bunting Download Lazuli bunting as pdf 00:00 / 00:06 d) Baltimore oriole Download Baltimore oriole as pdf 00:00 / 00:06 e) Cardinal Download Cardinal as pdf 00:00 / 00:13 KEY • The spectograms are plotted with frequency (Hz) over time (sec.). • The numbers below the spectograms indicate the frequencies where the arrows point. • Arrows align the spectogram with the transcription; they do not indicate matching pitches. • The frequencies were determined with care for the signal’s audibility, a combination of duration and intensity. • The frequencies are accompanied by their corresponding letter names of musical pitches. • A “+” after the letter name indicates the frequency is microtonally higher than the indicated pitch: “D#+” means a sharp D#. • A “–” after the letter name indicates the frequency is microtonally lower than the indicated pitch: “G#–” means a flat G#. • The indicated frequencies depend on the turntable speed used in the digital transfer, which may not precisely duplicate the speed at which Messiaen heard the recordings. The preponderance of matched tones suggests the two speeds are very similar. Bird images by John James Audubon. Recorded excerpts from Olivier Messiaen's Oiseaux exotiques are taken from a live performance by the San Francisco Conservatory's New Music Ensemble, conducted by Nicole Paiement, with Jacqueline Chew as piano soloist. The author thanks the performers and the Conservatory for their kind permission to use the excerpts. ©Robert Fallon More examples of Messiaen's birds. Click to download pdfs (in French) Alouette des champs. pdf Fauvette à tête noire. pdf Grive musicienne pdf Merle noir. pdf Mésange charbonnière. pdf Pic épeiche. pdf Pinson des arbres. pdf Rossignol philomèle. pdf Rouge-gorge. pdf Troglodyte mignon. pdf

The 'really' complete organ works by Messiaen. In 2014, Jon Gillock began releasing his recordings of Messiaen’s Complete Organ Works on the Raven label and the project is now finished with the addition of a recently discovered transcription entitled 'Vie pour Dieu des Ressuscités '. They have been recorded on the new organ by Pascal Quoirin (St. Didier, France) at The Church of the Ascension, NYC. He participated in the design of this French organ, which is ideal for Messiaen’s music. Although the acoustic in the church is excellent and warm, it is not terribly reverberant. This aspect provides an added dimension to this music because one can hear all the detail of the compositions, which are not hidden by an overly reverberant space. This acoustic is similar to that found in concert halls, where orchestras perform Messiaen’s music. These recordings show that this unusual body of music can function in more than one setting. On January 15, 1974, Jon Gillock gave the New York premiere of Olivier Messiaen’s Méditations sur le Mystère de la Sainte Trinité at The Church of the Ascension, NYC. That single performance launched him into a career as a concert artist almost over night, giving premieres of this fabulous work from coast to coast. The following year, he gave the first New York performance of Messiaen’s then Complete Works for Organ — the Livre du Saint Sacrement had not yet been written — in a series of five concerts. Soon afterwards, he met Messiaen who invited Gillock to visit him in Paris. In 1977, Gillock went to Paris to study with his Maître at the Paris Conservatory. In 1986, Messiaen presented Gillock with a copy of his manuscript for the new Livre du Saint Sacrement , authorizing him to give performances of this epic masterpiece before its publication. Again, Gillock gave the New York premiere, which was again followed by a transcontinental tour premiering this piece around the country to wide critical and public acclaim. He has given several other special New York performances of this work — in 1988, to celebrate Messiaen’s 80th birthday; in 1992, as a memorial tribute to Messiaen at the time of his death; and in 1996, for the opening concert of the Convention of the American Guild of Organists that celebrated their 100th anniversary. The work, Vie pour Dieu des Ressuscités was recently discovered (while the Messiaen collection was being catalogued at the Bibliothèque de France) within the manuscript of Les Corps glorieux on the back of the first movement (Subtililté des Corps glorieux ) and seems to have been considered by Messiaen for the second movement of that work. The work itself is a transcription for organ of the fourth movement from Fête des belles Eaux entitled L'Eau, a transcription of which became the fifth movement of Quatuor pour la Fin du Temps (Praise to the Eternity of Jesus ). Because Messiaen gave the organ transcription a characteristic subtitle from the scriptures: "Alive unto God through Jesus Christ our Lord; charity never faileth." - St. Paul, letter to the Romans 6:11 and I Corinthians 13:8, and its substantial 13min duration, must have been seriously considered at the time. Jon Gillock provides extensive notes in the CD booklet on this and all the works recorded along with photographs and organ details that are sumptuously presented in all six jewel cases (there are six releases three of which are double CDs for the price of one). Nine CDs in all from Raven Compact Discs here . Jon Gollock gave all the New York premieres of every organ piece by Messiaen since 1974: 1974 NY Premiere of Méditations sur le Mystère de la Sainte Trinité 1975 First New York performance of Messiaen’s Complete Works for Organ 1987 NY Premiere of Livre du Saint Sacrement (from the manuscript) 1999 American and NY Premieres of three then-recently discovered pieces: Monodie Offrande au Saint Sacrement (from the manuscript) Prélude (from the manuscript) 2022 World premiere recording of Vie pour Dieu des Ressuscités (from the manuscript, unpublished)

CD Reviews Visions Tamara Stefanovich and Pierre-Laurent Aimard (pianos). Visions de l’Amen (Messiaen) – Carillon Nocturne (from Suite No.3, Op.18 “Pieces Impromptues”) (Enescu) – Prayer Bell Sketch, Op.29 (Knussen) – Clock IV (from Harrison’s Clocks) – Birtwistle). Pentatone PTC 5186 957. Release Date: 23-09-2022 Ever since hearing Tamara Stefanovich and Pierre-Laurent Aimard perform Visions de l’Amen at St. John’s Smith Square, London on the 25 January 2017, I have longed for a recording of the work by these two champions of Messiaen’s music and at last Pentatone have delivered. This recording was made in July 2021 in the Stefaniensaal, Congress Graz, Austria. Although Visions de l’Amen was composed after Messiaen’s release from the prisoner of war camp in 1941, Paris was still under German Occupation in 1943 when he began work on the piece after a commission from impresario Denise Tual. From the outset, Messiaen knew it would be a work for two pianos and that he would perform it alongside the brilliant young pianist Yvonne Loriod who had appeared in his first class at the Paris Conservatoire in May 1941. Nigel Simeone’s booklet notes details the progress towards the first performance and reveals some fascinating facts and accounts surrounding the work. The Piano I part was assigned to Yvonne Loriod and the writing explores the bells, birdsong, virtuoso passagework and rhythmic complexities while Piano II handles the thematic material and controls the pace of the work. In this recording Piano I is Tamara Stefanovich and Piano II, Pierre-Laurent Aimard. Loriod and Messiaen recorded the work in 1949 on six 12” 78s on French Contrepoint label but for many years the Messiaen’s 1962 recording on Vega had been a benchmark and the one that is most faithful to the score. Irén Marik and John Ranck made a recording c.1956 and performed it at the Deepest Valley Theatre, USA in 1965 then the Labèque’s took it on in 1969 under Messiaen's supervision. Lately of course many couples have ventured into Messiaen’s world of creation, spinning planets, the agony of Jesus and Jugement, desire and consummation, some with variable results it has to be said. In this recording Tamara Stefanovich and Pierre-Laurent Aimard have taken the work to another level in a performance that not only has bucket loads of technical command and virtuosity but also immense sensitivity and pianism of the highest order that is entirely at the service of the music. ‘Amen de la Création’ opens the work and in many performances it is so often rushed and devoid of Messiaen’s instruction of ‘Very slow, mysterious and solemn’. Not here, the tempo is perfect and the dynamic build well measured. Aimard produces an almost tam tam-like sonority in the depths of the piano that complement the shafts of light from Stefanovich’s Piano I. The climax of the movement where Piano II has timeless broken chord flourishes is perfectly timed with no distortion of line in Piano I. The energized ‘Amen des étoiles, de la planète à l’anneau’ reveals precise tempo changes (seldom found in some performances) and absolute synchronicity in the stabs. Aimard does of course have some advantage over others in having studied with Loriod and Messiaen and began playing the work from the age of fifteen. His insight and interpretation of the ‘Bien moderé – douloureux en pleurant’ (painful and crying) section in ‘Amen de l’agonie de Jésus’ is unutterably moving and his finger independence in the chords of ‘Amen du Désir’ is astonishing. Both pianists have a conjoined sense of ensemble that is clearly demonstrated in ‘Amen des Anges, des Saints, du chant des oiseaux’ where Piano II dances exuberantly beneath the excited chatterings of the birds in Piano I. The only ‘surprise’ I had on my first hearing was the tempo chosen for the opening of ‘Amen de la Consommation’ which is faster than the score indicates, but again, Stefanovich and Aimard come up trumps by balancing this with a sudden gear change to a slower pulse at the ‘ppp’ heavenly bells section before the ‘Un peu plus vif’. Here, Stefanovich does well to capture most of the accented rhythmic character in the lower part of Piano I and after some super-human glittering passagework alongside vibrant, dazzling dynamic colours from Aimard, the final fortissimo A major chord is allowed to ring on into paradise for a full 53” Despite some over enthusiastic and noisy pedal work in ‘Amen du Jugement’ and some heavy breathing, the recording quality is superb and this performance I’m sure will be unsurpassed, in my lifetime at least. ©MB MESSIAEN III Intégrale de l’oeuvre pour piano solo Haruka Miyazaki (Piano) Huit Preludes, La Fauvette Des Jardins, La Dame de Shalott. Release date 10 November 2019. 299Music HMV Japan Over the past 20 years or so the number of performances and recordings of Messiaen’s music has steadily grown in Japan although for those of us living outside the country (especially in Europe) it has been notoriously difficult to obtain CDs and when we can they prove to be very expensive when import and customs duty is slammed on. This said, it is often the case that us ‘foreigners’ are amply rewarded with exquisitely produced products and fine performances. Haruka Miyazaki has embarked on a journey claiming to record all the solo piano works by Messiaen and this is the third in the series. Volumes ‘Messiaen I and II’ are devoted to the Catalogue d’oiseaux and I have yet to listen or obtain these but I was particularly intrigued by the collection of works on Messiaen III as it included La Dame de Shalott, Messiaen’s Opus 1 inspired by the Tennyson poem and composed when he was just eight years old. The CD opens with the 8 Preludes Messiaen’s first published work. Composed when he was twenty he had already a passionate love of birds but without the knowledge of how to write down their songs. However, he did have an innate sense of sound-colour and the Preludes draw on his developing work with modes of limited transposition. There are obvious nods to Debussy and Ravel but Messiaen never regarded the work as impressionistic. Miyazaki has an ideal touch to convey the musical colours and shape of the pieces as well as a clear sense of melodic and harmonic balance. There is just one (repeated) mis-read chord in No.2 (Chant d’extase dans un paysage triste) that takes away a little of the intended spice. La Fauvette des Jardins (The Garden Warbler) 1970 is the main filling in this musical sandwich. Messiaen’s longest and most substantial piano solo (dedicated to birdsong) to date. The piece traces a sequence of natural events at Petichet (Messiaen’s summer retreat) from night time through daybreak, morning, afternoon, evening then full circle to night. Pianists taking on this work find themselves having to be their own ‘film director’ in the sense that the birdsongs are only part of this vast canvas that also includes ‘the night’, the undulating water of Lake Laffrey, the alders and above all the Grand Serre mountain, whose colourful hues change as the sun passes over during the day. Miyazaki rises to these challenges with unshaken security and a sense of drama and occasion. The song of the Fauvette des jardins is always forte and often tenaciously relentless and the playing remains persuasive and well shaped with all tenuto’s and accents observed, making this version comparable to the Loriod version of 1973 on Erato that was always the benchmark. The CD concludes with La Dame de Shalott Messiaen’s first acknowledged composition worthy of inclusion in the catalogue of his works. It was never published but Yvonne Loriod recorded a version in 1975 as part of the then ‘Integrale de l’oeuvre pour piano’ on Erato. This is what Messiaen stated in the Erato booklet: “In this “Lady of Shalott” a child’s imagination runs unleashed. Nothing is missing: the castle, the inflection of the spoken word, the song of Lady Shalott (weaving!), Sir Lancelot on horseback, the broken mirror, the tapestry which flies out of the window, the falling willow leaves and the death of the lady who lies in a boat drifting down the river (barcarole!)”. Roger Muraro delivers a guided tour of La Dame de Shalott as part of the bonus DVD in his Vingt Regards sur l’Enfant-Jésus presentation on Accord. He uses a manuscript supplied (reluctantly) by Yvonne Loriod-Messiaen and the music is that of her 1975-recorded version. This version is in three parts and here are the names of each musical ‘scene’: Part 1 – The magic castle – peasant’s conversations. Part 2 – The weaver and La Dame d’Shalott singing at the spinning wheel. Part 3 – Sir Lancelot rides on horseback – La Dame sees the knight – The magic mirror breaks – The wind blows the tapestry – The parting of the willow branches where she sees the boat – Finally she dies and drifts away in the boat. Miyazaki was intrigued with La Dame de Shalott and felt she should include it in a ‘complete works’ recording. To achieve this she had to make a trip to the BNF in France to gain access to the original manuscript, which she duly did but was not able to remove the script or take photos. However, they did allow her to copy it in pencil by hand. So this is the world premiere of the ‘version non remaniée’ (unedited). This version begins as above with Part 1 and 2 and mostly the same material as the Loriod (but for a couple of either mis-read or changed chords in the spinning wheel scene). Then the music proceeds straight into a version of the final scene where La Dame dies and floats away in the boat, after which the piece repeats from the start. So we don’t get Sir Lancelot riding on horseback – La Dame sees the knight – The magic mirror breaks – The wind blows the tapestry – or the parting of the willow branches where she sees the boat. Nonetheless, after 102 years we finally have the original version of La Dame de Shalott and we must thank Haruka Miyazaki for her resourcefulness and dedication. Meticulous care has been taken in the production of this CD, however the empty concert hall acoustic proved a little too reverberant to my ears to suit a sense of ‘outdoors’ in La Fauvette des Jardins. ©M.Ball Olivier Messiaen Live: Improvisations inédites La Praye Disques I stumbled on La Praye, a tiny web site and equally tiny independent label specializing in music for the organ, purely by chance. Based in Rully, France and Montreal, Quebec their small but highly significant catalogue revealed this 2 CD set of Messiaen improvising at the organ of La Trinité. That these recordings came about at all is something of a small two pronged miracle, and is thanks to the ingenuity of Olivier Glandaz the organ builder who since 1977 has been responsible for the maintenance of the organ at La Trinité. It was his idea to make recordings of Messiaen's improvisations during some of the religious ceremonies and Sunday Masses at the church. The other prong of this small miracle is down to Maxime Patel the producer of the CD. Apparently Maxime Patel was approached by Jeanne Loriod in 2001 with an idea to mark the 10th anniversary of Messiaen's death with a release of a CD including Fête des Belles Eaux. Sadly this project was never realized due to the sudden death of Jeanne Loriod the same year. So Patel decided to honour the occasion with the release of these improvisations. Olivier Glandaz recorded these improvisations between 1984 and 1987 using 'non professional' equipment and thanks to the remastering skills of Laurent Olivier we are presented with nearly two and a half hours of the maître at work. Armed only with his little well used book of Gregorian chant melodies, Messiaen weaves his magic over an often spellbound congregation who respond with spontaneous applause giving thanks for bringing into focus musically the lesson that had been read. There are 29 improvisations in all displaying all aspects of Messiaen's organ technique and fondness for the characteristic combination registers of the Trinité organ in styles ranging from the sublime Priére du Christ montant vers son Pére (L'Ascension) and Priére avant la communion (Livre du Saint Sacrement) to fiery toccata moments a la Dieu Parmi Nous. Organ music has always been notorious to record because of the inherent nature of location. The rumble of traffic, the slamming of the odd door has to be accepted on the best recordings and yes there is background noise and yes there is the odd clunking of furniture down below in the church but this never dims the experience of hearing this music in the spirit it was performed and for those of us who were never lucky enough to be part of the congregation at La Trinité these recordings are surely the next best thing. There is a DVD available (see 'resources' page) which features Messiaen improvising, again an invaluable document but one which lacks the spontaneity induced by a 'live' audience or congregation and that's what makes these CDs so important both to the Messiaen scholar and the interested listener. Sadly these CDs are no longer available commercially (2020) Dame Gillian Weir and Olivier Messiaen GILLIAN WEIR THE LEGENDARY MESSIAEN RECORDINGS REISSUED "Our generation is the fortunate recipient of this remarkable testament to Gillian Weir's intellectual, spiritual and musical affinity with Messiaen's music. Messiaen's own recordings inspire us, but Gillian Weir's transport us to a seemingly ideal plane, where music, technique and organ sound blend into something greater than their parts." [Organists' Review, February 1995] In the year which marks the 10th Anniversary of the composer's death, Priory Records announces the reissue on its own label of Gillian Weir's legendary recordings of the complete organ works of Olivier Messiaen. When the set was originally issued by Collins Classics, critics all over the world were unanimous not only in their praise of the performances, but also in their respect for the fundamental musical affinity between performer and composer. "This corpus of organ music - incontrovertibly the most profound and significant of the twentieth century - has here found a recording which in itself is a landmark in the history of recorded sound" wrote one critic. "There is no doubt that Gillian Weir's recording of the complete Messiaen is the reference by which all other performances will now be judged", wrote another. BBC Music Magazine chose the set as one of its "Best CD's of 1994". The complete cycle - which Messiaen personally urged Gillian Weir to commit to CD - was recorded on the famous organ of Aarhus Cathedral in Denmark during January and February 1994: the original recordings were made in association with BBC Radio 3. Priory have remastered the recordings and made the series available separately for the first time: there are four single CD's, and one double CD, the latter including the Livre du Saint Sacrement. Dame Gillian herself has written booklet notes for the series, reflecting many decades of association with the composer and his organ music. The first CD [PRCD 921 - La Nativite du Seigneur, Le Banquet Celeste, L'Apparition de l'Eglise Eternelle] was issued on 29 October 2002 when Dame Gillian opened the 2002/3 Organ Recital series at London's Royal Festival Hall. These are superb recordings and Priory have done a magnificent job in making them available again with excellent presentation enhanced by Mark Rowan-Hull's artwork inspired and based on Messiaen's music. The fifth and sixth volume are combined into this final 2-CD set. The works include Livre du Sacrement, and three new additional works published after Messiaen's death: • Prélude • Monodie • Offrande au Saint Sacrement These three pieces were not in the original issue of this series, but were recently recorded for this re-release series on the same organ at Århus Cathedral. This disc also contains an exceptional 30-page booklet that is becoming a notable hallmark of each disc in this series: • Notes by the player herself, recognised as a Messiaen authority throughout the world, writer on his organ music in Faber's The Messiaen Companion, and and able to give unique insights into the way a performer thinks about the music; • Reproductions of original paintings by Mark Rowan-Hull who is famous for translating into visual terms his vision of the organ music of Messiaen; • Articles by distinguished scientists from Oxford and London Universities on the latest research into synaesthesia; • Stoplists of the Århus organ as well as La Trinité, with descriptions of Messiaen's experiences and changes he desired on that instrument; • List of organ works, when and if they were published and performed; • Timeline of important milestone's in Messiaen's life. “Gillian Weir's cycle remains the best of all, and she, playing the marvellous Frobenius instrument at Århus, brings that special spaciousness and intensity to the Livre that distinguishes her cycle as a whole... It is, quite simply, one of the finest organ recordings ever made.” Arnold Whittall, October 2004 Awards issue of Gramophone Visit Gillian Weir's Homepage The complete cycle - which Messiaen personally urged Gillian Weir to commit to CD - was recorded on the famous organ of Aarhus Cathedral in Denmark during January and February 1994: the original recordings were made in association with BBC Radio 3. Priory have remastered the recordings and made the series available separately for the first time: there are four single CD's, and one double CD, the latter including the Livre du Saint Sacrement. Dame Gillian herself has written booklet notes for the series, reflecting many decades of association with the composer and his organ music. The first CD [PRCD 921 - La Nativite du Seigneur, Le Banquet Celeste, L'Apparition de l'Eglise Eternelle] was issued on 29 October 2002 when Dame Gillian opened the 2002/3 Organ Recital series at London's Royal Festival Hall. These are superb recordings and Priory have done a magnificent job in making them available again with excellent presentation enhanced by Mark Rowan-Hull's artwork inspired and based on Messiaen's music.

The life of Olivier Messiaen BioTop OLIVIER-EUGENE-PROSPER-CHARLES MESSIAEN (b. Dec. 10, 1908, Avignon, France.d. April 27, 1992, Clichy, near Paris), Olivier Messiaen was the son of Pierre Messiaen, a scholar of English literature, and of the poet Cecile Sauvage . Soon after his birth the family moved to Ambert (the birthplace of Chabrier) where his brother, Alain was born in 1913. Around the time of the outbreak of World War 1, Cecile Sauvage took her two sons to live with her brother in Grenoble where Olivier Messiaen spent his early childhood, began composing at the age of seven, and taught himself to play the piano. On his return from the war, Pierre Messiaen took the family to Nantes and in 1919 they all moved to Paris where Olivier entered the Conservatoire. From very early on it was clear that Messiaen would be a composer who would stand alone in the history of music. Coming not from any particular 'school' or style but forming and creating his own totally individual musical voice. He achieved this by creating his own 'modes of limited transposition', taking rhythmic ideas from India (deci tala), ancient Greece and the orient and most importantly adapting the songs of birds from around the world. He was a man of many interests including painting, literature, and the orient where he took in not only the musical culture but theatre, literature and even the cuisine of foreign countries! The single most important driving force in his musical creations was his devout Catholic faith. My first encounter with the music of Olivier Messiaen was as an impressionable fourteen year old who had just discovered Bach through Jacques Loussier and was listening somewhat idly to a BBC Radio 3 organ recital which concluded with this amazing sound world that was completely new to me and at the same time overwhelming. The piece I was experiencing was Dieu Parmi Nous (God Among Us) from La Nativité du Seigneur. Pierre Messiaen, Cecile Sauvage and Olivier Messiaen MESSIAEN AND SYNAESTHESIA This is what Messiaen had to say regarding his relationship with colours and synaesthesia " When I was 20 years old I met a Swiss painter who became a good friend by the name of Charles Blanc-Gatti , he was synaethesiac which is a disturbance of the optic and auditory nerves so when one hears sounds one also sees corresponding colours in the eye. I unfortunately didn't have this. But intellectually like synaethesiacs I too see colours- if only in my mind - colours corresponding to sound. I try to incorporate this in my work, to pass on to the listener. It's all very mobile. You've got to feel sound moving. Sounds are high, low, fast, slow etc. My colours do the same thing, they move in the same way. Like rainbows shifting from one hue to the next. It's very fleeting and impossible to fix in any absolute way. It's true I see colours, it's true they're there. They're musician’s colours, not to be confused with painter's colours. They're colours that go with music. If you tried to reproduce these colours on canvas it may produce something horrible. They're not made for that, they're musicians colours. What I'm saying is strange but it's true. I believe in natural resonance, as I believe in all natural phenomena. Natural resonance is in exact agreement with the phenomena of complimentary colours. I have a red carpet that I often look at. Where this carpet meets the lighter coloured parquet next to it, I intermittently see marvelous greens that a painter couldn't mix - natural colours created in the eye" Messiaen's particular condition was chromesthesia, a type of synesthesia in which sound involuntarily evokes an experience of colour, shape and movement. He entered the Paris Conservatoire at the age of eleven and stayed until his early twenties learning his 'craft' from eminent teachers including Georges Falkenberg, piano, Jean Gallon, harmony, Noël Gallon counterpoint and fugue, professor Baggers, timpani & percussion, Paul Dukas composition & orchestration, Maurice Emmanuel history of music and Marcel Dupré organ and improvisation, of which Messiaen excelled, becoming organist of La Sainte Trinité in Paris when he was 22 and remained there until his death. It's sometimes easy to forget that Messiaens' contribution to the organ repertoire is probably the greatest since Bach. The term 'craft' is purposeful here as Messiaen developed into a true craftsman in every respect with immensely detailed scores including string bowing, woodwind articulations, fingerings for keyboards and even sticking for percussion. Since the age of eighteen Messiaen had been collecting the songs of thousands of birds throughout France and the world. Early works showed an inkling of birdsong influence but after the war in the late 40s and 50s he began notating their songs in great detail and this became a vital musical source for him. An important event in 1952 was his meeting with ornithologist and author Jacques Delamain of which Messiaen declared: 'It was Delamain who taught me to recognise a bird from its song, without having to see its plumage or the shape of its beak.' Messiaen would begin by selecting a bird, say a warbler where he would notate hundreds of different warblers and then creates a composite of the best elements of all the warblers notated thus ending up with an 'ideal' warbler. The song is usually combined with the birds habitat, surroundings and time of day. 'It's the process of transformation' that Messiaen enjoys and relates this to the paintings of Monet who is not interested in putting say a water lily directly on the water of a picture but representing one variation of the light on the water lilies. His researches were so intense that he became an authoritative ornithologist able to recognize almost any bird that he heard. Several works have been devoted entirely to birdsong namely Catalogue d'Oiseaux, Réveil des oiseaux, Oiseaux Exotique, Le merle noir, Petites esquisses d'oiseaux and almost all other works include substantial references to the songs of birds. At the age of 19 the young Messiaen witnessed the death from consumption of his beloved mother. He moved to his paternal aunts in the countryside of the Aube region of France where, in Yvonne Loriod's words, 'the aunts took their nephew in to revive his taste for life and restore his health with good country air whilst he continued to compose'. Messiaen married his first wife Claire Delbos in June 1932. The daughter of a Sorbonne professor, she was a member of La Spirale, a prominent new music society, an accomplished violinist and composer (works include Primevere 5 Songs for soprano and piano, Deux Pièces for Organ 1935, Parce, Domine {Pardonnez,Seigneur, à votre peuple... } pour le temps du Carême for organ and Marie, toute-puissance suppliante for 4 Ondes Martenots) she sadly became physically and mentally ill and entered a psychiatric hospital (where she eventually died in 1959) leaving Messiaen a single parent bringing up their only son Pascal (born in 1937 a teacher of Russian, died 31st January 2020) throughout the late 30s and 40s. Messiaen and Claire Delbos gave many recitals in and around Paris during the early 1930s featuring the Romantic repetoire for violin and piano and in 1932 he composed Theme and Variations for her and they premiered the piece at a concert held by the Société Nationale. A second work for violin and piano recently came to light entitled Fantaisie composed in 1933. His song cycle Poemes pour Mi is also dedicated to Claire Delbos, Mi being a 'pet' name for her. Both music and words were written by Messiaen and celebrates the joy and sanctity of marriage. Messiaen was to continue to write the texts for most of his choral and vocal works including the Trois Petite liturgies de la Presence Divine which caused some negative if not hostile reactions from many critics at the first performance. He believes that this reaction was due to the fact that the work is full of passion but with a deep religious foundation and this took the critics by surprise and much of the criticisms were not directed at the music. In 1936, with the composers Andre Jolivet, Daniel Lesur, and Yves Baudrier, he founded the group La Jeune France ("Young France") to promote new French music. From 1934 to 1939 he taught piano sight reading at the École Normale de Musique and an organ improvisation course at the Schola Cantorum. Undoubtedly it has been Messiaens' devout Christian faith and Catholicism that has driven his compositional output through the years and there was no greater test of his faith than in June 1940 when he was captured by the Nazis and interned in prisoner of war camp Stalag 8A, Gorlitz , Poland. He recalls that at the time he and everybody in the camp were freezing, starving and miserable. The starvation was such that it heightened his 'coloured' dreams and this coupled with the experience of seeing the 'aurora borealis', coloured waves of clouds, led him to compose what is probably his most performed work: Quatour pour la Fin du Temps (Quartet for the end of Time). He befriended a German officer Carl-Albert Brüll who smuggled him manuscript paper, pencil and eraser which enabled him to retreat to the priests block after morning duties and compose. The instrumentation was governed by the musician friends that were with Messiaen in the camp. These were; violinist Jean Le Boulaire , cellist Etienne Pasquier , clarinetist Henri Akoka and with himself on a rather dilapidated piano premiered the work on January 15th 1941 in front of fellow prisoners who although maybe never understood the new harmonies etc. it took them away from the routine mundane life in the camp. He says that his music 'is not "nice" - it is certain. I am convinced that joy exists, convinced that the invisible exists more than the visible, joy is beyond sorrow, beauty is beyond horror'. Golden Oriole (Loriot) © Malcolm Raines and Chris Knights He returned from captivity in March 1941 and became a teacher and lecturer at the Paris Conservatoire giving his first class on 7th May the same year. He held classes in analysis, theory, aesthetics and rhythm but it wasn't until 1966 that he was officially appointed Professor of Composition (although he had in effect been teaching composition for years). Many famous 'names' passed through these classes including Pierre Boulez, Karlheinz Stockhausen, Iannis Xenakis, Alexander Goehr and later George Benjamin who Messiaen had a particular fondness and admiration of. Perhaps the one thing that rubbed off on all these composers is Messiaens' avoidance of regular metre citing it as artificial relating to marches and more popular music. Messiaen supports his argument by pointing out that in nature things are not even or regular. For example the branches of a tree and the waves of the sea are not even patterns. However, what is true is 'natural resonance', and this true phenomenon is what his music is based on. This period produced a great outpouring of music including the Trois Petite liturgies de la Presence Divine , the song cycle Harawi, Chant des deportes for choir and orchestra, Turangalila Symphonie , the mammoth piano cycles Vingt Regards sur l'Enfant Jesus and Visions de l'Amen for two pianos. These last two works and many more to follow were dedicated to Yvonne Loriod a young and highly gifted pupil who turned up in Messiaens' first class held at the Conservatoire in 1941. She says of that first encounter that 'all the students waited eagerly for this new teacher to arrive and finally he appeared with music case and badly swollen fingers, a result of his stay in the prisoner of war camp. He proceeded to the piano and produced the full score of Debussys' Prelude á l'apres-Midi d'un Faune and began to play all the parts. The whole class was captivated and stunned and everyone immediately fell in love with him'. Messiaen never imparted his own compositional techniques in his classes but rather steered students along their own paths. Messiaen has not always been in the favour of the musical establishment not least by the BBC who broadcast next to nothing on the then Third programme (later Radio 3) right up until the sixties by which time the composer was in his 60s. It was Felix Aprahamian who brought Messiaen to London in the late 30s to play La Nativite and has been a champion and formidable writer on Messiaen ever since. In the forties and fifties Messiaen was shunned on the one hand by the new 'avant-garde' as too sweet and sentimental and on the other hand by the more conventional musical public as too austere and discordant. Boulez in particular could not come to terms with and reacted against works like Turangalila with it's rich mix of tonal and atonal language saying that he prefers the ones that remain true to one style or the other. However, one gem of a composition was to turn 20th century music on its head. This was 'Mode de valeurs et d'intensites' part of four studies in rhythm for piano. It took Schoenberg's theory of serializing pitches a whole leap forward whereby Messiaen effectively serialized all musical parameters i.e. pitches, durations, dynamics and articulations. Thus each note has a character and identity all of its own which is maintained throughout the piece. For example, middle C will always appear as a dotted minim value, forte dynamic and have a tenuto articulation mark. Although this paved the way for the young generation of composers such as Stockhausen, Boulez, Nono etc. to explore previously uncharted territory, Messiaen himself never pursued the idea beyond that study but continued to turn to nature and his faith as the inspiration and starting points for his music continuing to use his own modes, complex rhythmic ideas and the songs of birds. Having said that, there are occasions when for instance he wanted to describe the horror and blackness of the night in the opening of " The Tawny Owl' from Catalogue d'Oiseaux where he uses a 'Mode de valeurs et d'intensites ' in a poetical sense to portray this. Indeed it must be said that Messiaen did more to advance rhythmic forms and ideas than any other composer of the 20th century. From the original programme of the first performance of Turangalîla Symphonie by the Boston Symphony Orchestra in 1949 Christiane Eda-Pierre in the role of the Angel: Saint Francois d'Assise Photo: Jacques Moetti In 1975 Messiaen embarked on his most ambitious project of his life, the opera Saint François d'Assise , a work that would occupy him for the following eight years. Saint François represents his life work combining all his compositional techniques gathered over fifty or so years. Scored for 22 woodwinds. 16 brass, 68 strings, 3 ondes Martenot and 5 keyboard percussions playing xylophone, xylorimba, marimba, glockenspiel & vibraphone. There are 6 percussionists playing tubular bells, claves, wind machine, snare drum, triangles,temple blocks, wood blocks, cymbals of various kinds, whip, maracas, reco-reco, glass chimes, shell chimes, wood chimes, tambourine, tôle (thunder sheet), gongs, tam tam, crotales tom toms and geophone (sand machine) together with 7 main solo characters and a choir of 150 it is certainly the largest forces Messiaen considered.Among the best essays on this work are Paul Griffiths' account in The Messiaen Companion and Messiaens' own comments in an interview with him. Soon after Messiaen's death I happened to be visiting Paris and felt the need to pay my respects at La Sainte Trinité, the church where Messiaen conceived so many of his great organ works. I was lucky enough to meet Father Yves de Boisrehen who for many years read the lessons etc. and said how he would be amazed when his words would suddenly 'come to life' for the congregation through the improvisations of Messiaen responding at the organ. Some would say 'an impossible act to follow' but in 1993 Naji Hakim entered that revered organ loft at la Trinité as successor to Messiaen. An accomplished composer and improviser, Naji Hakim was the one person Messiaen felt comfortable in the knowledge that the great French tradition of organist - composer and improviser would continue at la Trinité. Naji Hakim's reign came to an end in 2008 the centenary of Messiaen's birth. Thanks to today's mass audio market you won't have to scratch around as I did, finding recordings of the greatest French composer since Debussy. Fragments of Messiaen's music have found their way into several feature films including: Ken Russell's Dante's Inferno (Et expecto resurrectionem mortuorum), the BBC documentary The Ascent of Man (also Et expecto resurrectionem mortuorum), Oren Moverman's The Dinner (Quatuor pour la Fin du Temps) and Alejandro G. Iñárritu's The Revenant (Oraison-L'eau from Fêtes des Belles Eaux). Messiaen received many honours and prizes globally including: 1959 Nomination as an Officier of the Légion d'honneur 1967 Member of the Institut de France 1969 Calouste Gulbenkian Prize 1971 Erasmus Award 1975 Ernest von Siemens Award 1975 Associate Member of the Royal Academy of Science, Literature and Art of Belgium 1975 Gold Medal of the Royal Philharmonic Society 1978 The White Cliffs in Utah were renamed Mount Messiaen 1980 Presentation of the Croix de Commander of the Belgian Order of the Crown 1983 Wolf Foundation of the Arts Prize (Jerusalem) 1985 Inamori Foundation Prize (Kyoto) 1987 He was promoted to the highest rank, Grand-Croix, of the Légion d'honneur 1989 Primio Internazionale Paolo VI 1988 Back to top

Messiaen related articles, archive material and contributions from visitors. Writings, Articles and Archive Material WritingsTop Jean-Rodolphe Kars ~ Wartime Letter ~ Nicholas Armfelt ~ Ruth Cole ~ Miriam Carpinetti ~ Jeffery Wilson ~ Thomas Lacôte ~ Lerie Dellosa ~ Cardinal Lustiger ~ Jennifer Bate ~ Robert Grenier ©Robert Grenier personal collection Robert Grenier (bass) rehearses with Messiaen and Yvonne Loriod Robert Grenier was understudy for the part of Frère Bernard in St.François d'Assise premier run in 1983. He made two appearances in place of Jean-Philippe Courtis on the 3rd and 18th December 1983 at the Palais Garnier. All the vocal soloists were coached by Messiaen himself and Robert recorded his session on cassette tape. He had all but forgotten about the 40 odd year old cassette until recently and was surprised that it still played for 16 mins before the sound disintegrates. Robert has very kindly shared this precious document with us. The quality is rather Lo-Fi but it gives us great insight into how Messiaen (and Loriod) worked with the soloists in preparation for performance. RGrenier/Messiaen 00:00 / 16:15 © Robert Grenier. Reproduction of audio is strictly forbidden without permission of the owner. Later in 2002 Robert produced an essay for Opera Quarterly entitled: Recollections on Singing Messiaen's Saint François d'Assise. Download the pdf below. RecollectionsStFranRG2002.pdf ©2002 Oxford University Press RGrenier Concert Programme of Trois Tala performed in Spain 22 February 1949 Père Jean-Rodolphe Kars maintained a close relationship with Messiaen and Yvonne Loriod and shares these documents from his personal archive. A Prayer composed by Olivier Messiaen Père Kars wrote the following about this rare and personal document: ''Some words of this prayer announce the poem of the third “petite liturgie”, and are very much influenced by some writings of St Thomas of Aquinas. This prayer is remarkable, with a real mystical ending which announce very precisely the last prayer of St Francis in the opera. It’s a testimony of how much Messiaen kept things in his memory and would use them in due time, sometimes decades later, after having matured them''. Prière inédite rédigée par Olivier Messiaen en septembre 1943, alors qu’il s’apprêtait à composer ses « Trois Petites Liturgies de la Présence Divine » (1943-1944). On reconnaît, sous une forme différente, beaucoup d’éléments du poème de la troisième « petite liturgie » (poème dont il est aussi l’auteur). Unpublished prayer written by Olivier Messiaen in September 1943, when he was preparing to compose his " Trois Petites Liturgies de la Présence Divine " (1943-1944). We recognize, in a different form, many elements of the poem of the third "little liturgy" (poem of which he is also the author). English translation here. OMPrayer.pdf Jean-Rodolphe Kars These are two extracts of Messiaen’s diary, which Yvonne sent to me many years ago. On the right part, dated 29-11-86, Messiaen mentions the event of my priestly ordination on that very day (see on the top). Of course he was not present (he was in Paris and the ordination took place in the little French town of Paray-le-Monial), but he did assure me that he would very much pray for me (“ de tout mon coeur”) on that occasion. And so he noted that in his diary. The left part dated 21-12-86, concerns the very first mass I celebrated in the église de la Sainte Trinité, three weeks after my ordination. Messiaen was at the organ. I did publicly pay homage to him, thanking him for the immense impact his works had on my spiritual journey. On the left part in the middle, one can read that I shall celebrate the 11h45 mass. And on the right part of the same date, nearly above, he did note that I “publicly thanked him”. You find that just under the indication “51e sem. 355:10”. And on the same side, but below, there is a mention of Jennifer Bate, probably in relation with the project of her playing the first Paris performance at the Trinité of the “Livre du Saint Sacrement” in May or June 1987. P. Jean-Rodolphe Kars Here is Père Kars description: These two letters were written to me by Messiaen in 1986, after I informed him about my conversion (which he didn’t know about up to that time) and about my future ordination, first as deacon (February 1986), then as priest (November 1986). In the first letter (January 1986), one can read his joy to hear about that; he also writes that “being priest is the most “great” thing on this earth”; and also a recommendation for me to care in my future ministry about the quality of the liturgy, giving preference to Gregorian Plain-Song (in fact, I never had any influence later in those matters). The second letter (August 1986) was written to me between the two ordinations. After interesting details about his activities during those months, (and also his expression of thanksgiving for the spiritual impact of his works in my life and in my vocation), the subject is primarily about a theological comment (very personal comment) I wrote about the Trinitarian dimension I discovered in the second half of his magnificent “Combat de la mort et de la vie” (Corps Glorieux IV). In this article I also wrote a paragraph about the theological dimensions of the sound of the organ. So Messiaen writes first about all this matter, and then he comes back to my priestly ordination, a few months later. A letter of thanks from Messiaen to Harry Halbreich for his book 'Messiaen' that remains one of the seminal and revealing tomes in print. Père Kars points out that interestingly the date on the letter is the same day and month as Messiaen's death 12 years later. A Wartime Letter An important wartime autograph letter signed by Olivier Messiaen ("Messiaen"), February 15, 1940, to his friend and musical supporter Virginie Schildge-Bianchini, thanking her for a care package, advising her on her musical pursuits, and shedding light on his own devotion to music even in the midst of a war. Translated from the French, in part: "Thank you for your very kind letter and magnificent package. It will all be appreciated: from the good jam to the Lu Petit-Beurres, by way of the cheese, wafers, gingerbread, [.] honey (my passion!), the good salted butter, the chocolate and the cognac. Many, many thanks again. I am very touched! It's a very good idea to learn Bach by heart. It is also very good to take harmony and counterpoint lessons with J. P. Hennebains: you won't find a wiser and more devoted teacher. and that will allow you to resume composition again more fruitfully and easily. I am so happy to see you cultivating music with such zeal. My wife and my little son are freezing in glacial Auvergne. For my part, I must forget our physical ailments and return gradually to my rainbow of modes, of rhythms, and of resonance, living two lives simultaneously: that of 'my brother the body' and 'that of the spirit." Written just four months before the composer's capture by German forces, and his two-year stay in a prisoner of war camp where he composed his Quartet for the End of Time, the letter demonstrates Messiaen's strength of purpose -- sustained, no doubt, by his strong religious faith -- in the worst of circumstances. Virginie Schildge-Bianchini (later Zinke-Bianchini) had been a regular supporter of Messiaen's work since the 1930's. After his return from the war, she took lessons from him in Paris and also hosted several concerts of his music at her house. Wartime Letter A postcard to boulez Nicholas Armfelt A letter of thanks Nicholas Armfelt kindly contributed this letter that he received from Olivier Messiaen thanking him for sending recordings of birdsongs indigenous to New Zealand. Nicholas met sound recordist Kenneth Bigwood while teaching in New Zealand in 1963 where they recorded the songs of the Bellbird, Grey Warbler and others, but most importantly the Tui that made a great impression on Messiaen who subsequently included its song in Couleurs de la Cité Céleste . More recentlty the Tui is featured in Un oiseau des arbres de Vie famously orchestrated by Christopher Dingle and premiered at the BBC Proms in 2015. Nicholas Armfelt 'Three Little Parcels'. Since his introduction to the music of Olivier Messiaen in the 1940s, Nicholas Armfelt has remained an ardent enthusiast of his music and through this has become a keen ornithologist in his own right. Over a period of time Nicholas made several recordings of birds native to New Zealand and sent three little parcels of such recordings to Messiaen to which the composer responded in the following three letters kindly submitted by Nicholas. Nicholas sent the first parcel to Messiaen in early 1963 and Messiaen's reply was as follows: 17 juin 1963 Cher Monsieur, J'ai bien reçu votre disque d'oiseaux de Nouvelle-Zélande. C'est merveilleux! J'ai apprécié particulièrement les chants extraordinaires de l'oiseau-Tui, de l'oiseau-cloche (bellbird), du Riroriro (grey warbler), du Kiwi, du Kéa, de l'ocydrome Weka, du Takahé (notornis) -etc, etc.. Ce cadeau me fait un immense plaisir. Merci de tout mon coeur! Avec une très grande reconnaissance. Olivier Messiaen. 17th June 1963 Dear sir, I have safely received the recording of the "Birds of New Zealand". It is marvellous! I particularly appreciated the exraordinary songs of the Tui, the Bellbird, the Riroriro (grey warbler), the Kiwi, the Kea, the wood-rail Weka, the Takahe (notornis) etc. etc. This present gives me immense pleasure. Thank you with all my heart! With very great gratitude. Olivier Messiaen Nicholas sent the second parcel in late 1976 and was delighted to receive the following reply: le 6 février 1977 Cher Monsieur, Je suis couvert de confusion à la pensée que vous avez attendu si longtemps ma réponse. J'etais absent pour tournées de concerts, et à mon retour, j'ai trouvé plusieurs centaines de lettres, et je n'ai pas encore pu répondre à tout. Un immense merci pour cette bande magnétique extraordinaire! Quelle variété, quelle beauté! J'ai déjà commencé une première notation de ce que vous m'avez envoyé. Effectivement c'est l'enregistrement (C) qui est le plus extaordinaire. L'Oiseau-Tui surtout est prodigieux, comme rythme, comme ligne mélodique, et comme variété de timbres. J'ai été absolument renversé par le KOKAKO (Blue-wattled Crow, Callaeas cinerea). Je ne connais pas cet oiseau. Est-il de la meme famille que les corbeaux fluteurs (Gymnorhina)? En tout cas, cet oiseau prodigieux fait ce que les flutistes et les clarinettistes ont découvert depuis peu, c'est-à-dire des double-sons! Si vous pouviez m'en donner une description, cela me rendrait grand service. Je connaissais déjà l'Oiseau-Tui, l'Oiseau-Cloche, et le Mohoua à tete jaune. Mais beacoup d'autres oiseaux que vous m'avez envoyés sont pour moi une révélation. Spécualement l'Oiseau-Tui que je connaissais mal, et le Kokako que je ne connaissais pas du tout. Avec encore tous mes remerciements, je vous prie de croire, cher Monsieur, à ma profonde reconnaissance. Olivier Messiaen. 6th February 1977 Dear sir, I am embarrassed by the thought that you have had to wait so long for my reply. I was away on concert tours, and on my return I found several hundred letters, and I haven't been able yet to reply to them all. A huge thank-you for this amazing tape! What variety! What beauty! I have already begun my first notations of what you have sent me. indeed it is section C of the tape which is the most extraordinary. The Tui especially is prodigious - for rhythm, melodic line, and variety of timbres. I was absolutely bowled over by the KOKAKO (Blue-wattled Crow). I don't this bird. Is it in the same family as the Australian bell-magpies? At any rate, this prodigious bird does what flautists and clarinetists have discovered only recently, namely double-sounds! If you could give me a description of it that would be of great service to me. I was already acquainted with the Tui, the Bellbird, and the Yellowhead; but many of the other birds you have sent are for me a revelation. Specially the Tui, which I didn't know well, and the Kokako, which I didn't know at all. With all my thanks. I beg you to believe, dear Sir, in my profound gratitude. Olivier Messiaen. Nicholas says of the third letter that 'it moved me the most, for the composer was very old and frail - and his hand writing is a delight!' 18 mars 1991 Cher Nicholas Armfelt, Merci de tout coeur pour votre cassette de chants d'oiseaux de Nouvelle-Zélande. Je l'ai déjà écoutée plusieurs fois, avec joie. Le Kokako est très original, avec ses sons lourés descendants, et la note grave enflée crescendo vers un suraigu grinçant. J'aime le glissando tremblé en cascade descendante, le bruit d'eau du Kea. L'Oiseau-Tui a des sons tantot flutés, tantot grinçants, absolument extraordinaires. J'ame encore l'Oiseau-cloche, le Notornis, le Riroriro, les sons étranges et primitifs du Kiwi du Nord a tete jaune, la trompe grave du Kakapo. Les cris des oiseaux de mer sont aussi tres interessants. Merci encore pour ce troisiéme envoi, qui m'a fait un immense plaisir. Croyez, je vous prie, a tous mes sentiments bien amicaux et tres reconnaissants. Olivier Messiaen. 18th March 1991 Dear Nicholas Armfelt Thank you with all my heart for your cassette of New Zealand birdsongs. I have listened to it several times, with joy. The Kokako is very original, with its sliding descending notes, and its deep note that swells in a crescendo up to a high shrill sound. I like the glissando trembling in a cascade, like cascading water, of the Kea. The Tui utters sounds that are sometimes flutelike, at other times grating, absolutely extraordinary. I also like the Bellbird, the Nototnis, the Riroriro, the strange and primitive calls of the North Island Kiwi, the cretic rhythms and cooings of the Yellowhead, the deep boom of the Kakapo. The cries of the seabirds are also very interesting. Thank you again for this third present, which has given me great pleasure. I assure you of my warm and grateful best wishes. Olivier Messiaen. It is thanks to Nicholas that Messiaen went on to transcribe and use these birdsongs in three of his works: Couleurs de la cité céleste (indeed the first few bars are the song of the Tui), Éclairs sur l'au-dela and Concert à quatre . 'Emotion in the Music of Messiaen' Messiaen scholar and enthusiast Nicholas Armfelt wrote this article in 1964 which was subsequently published in The Musical Times in November 1965. Messiaen’s music demands an extraordinary intensity of response; and each piece demands entire acceptance. It has the quality of a statement rather than an argument or question. It is a statement expressed emphatically and intensely. The critical listener is disturbed by this. He wants to question the validity of the statement; he regards music as an argument. But Messiaen’s music seems not to allow this: it demands all or nothing. Indeed it seems to demand all. That is why it has often provoked such violent reactions. Many listeners, while admitting the expression to be forceful, have found it hard to cope with a music so extreme in its emotive demands. One way of coping with the emotive demands is simply to ignore them. At one extreme there are some intellectual up-to-date people for whom Messiaen is significant only as the man behind Boulez and some other younger composers. Above all they admire the piano study, Mode de valeurs et d’intensités (1949) , and judge his other works by the extent to which they anticipate or fall away from that ideal. In it four series are used simultaneously: 36 pitches, 24 durations, 12 attacks, and 7 degrees of loudness and softness. These make a complex mode, the coherence of which is aurally obvious (e.g. The lower notes have the longer duration). This is rightly acknowledged as the first European work of total serialism (in which all elements are used serially). It lasts four minutes, and like all the works of the composer, was completely imagined aurally. But it led on to complex serial works by other composers in which the conjunction of the various elements was too complex to be imagined in detail beforehand. So Messiaen’s piece has historical importance in two related recent developments of music: total serialism and music of chance. But for me its significance is its beauty: the low notes like night, the notes above sparkling like fireworks. At the other extreme are some organists who, perceiving the technical brilliance, effectiveness, and workmanship of Messiaen as an organ composer, cull pieces from L’Ascension (1933) or La Nativité (1935) to show off their virtuosity in a recital. Fair enough I suppose. After all, it does draw attention to the fact that Messiaen is so effective. And it also draws attention to the traditional element in Messiaen’s pieces, their relationship to the great tradition of French organ music, the tradition of Franck, Widor, Dupré. Better to come to his music from the traditional past that from the fashionable future. But the trouble is that these recitals tend to obscure the originality and intense sincerity of the works by referring back to old familiar forms and to old, familiar, comfortable, worn-out emotions. So often one hears the fourth and final piece of L'ascension tripped off at twice its proper speed as if it were some pleasant little pastorale. In fact it is an intense, ecstatic piece, representing with characteristic literalness the prayer of Christ as he ascends to His Father. At a good performance the sympathetic listener will find himself almost entranced. The movement is very slow, the chords ascending with parallel harmonies. Indeed it is so slow that one can forget the ‘melody’ as such and become absorbed in each chord as a separate experience, tensing oneself in readiness for the next chord, the next step upward. The harmonies have a certain hardness to them, which should be brought out in the registration. Some listeners find the harmonies ‘soupy’ or ‘honeyed’. I think this is due to a failure to listen to the actual sounds. It is the tough element in the harmonies that causes the slow upward motion to be almost unbearable, till, at about two-thirds of the way through, the piece achieves its climax. Heaven, one feels is in sight. Thereafter the ascension continues, but with less strain – though even the long final chord is inconclusive, yearning to go higher. It is only when the piece is over that one realises one has experienced the beautifully phrased melody and form of the piece. Both these types of approach, as I have described them, the trendspotting-historical and the extrovert-workaday, fail to take proper account of the emotive demands of the music. The trouble is not so much that these people fail to respond fully to the particular pieces they admire; but more that they fail to admire Messiaen’s boldest pieces. Even the most ardent admirers of Messiaen find their powers of acceptance severely strained by some works. There are the more obvious failures, such as parts of the early Diptyque for organ and the Fête des belles eaux (1937) for six ondes Martenots. (It is fortunate that the beautiful sections of each are preserved as the ‘louange’ movements of Quatour pour la fin du temps (1941) . But then there are parts of other works which seem terrible bathos when the listener is all critical and emotionally below par, but which at other times seem to come off. David Drew , in his absorbing ‘Messiaen – a provisional study’ in The Score (Dec 1954. Sept and Dec 1955) , has cited L’Êchange from Vingt regards sur l’enfant Jésus (1944) as an example of an obvious failure. On paper it does indeed look mechanical, and the long pause towards the end can seem ridiculous. But personally, when I am in a sympathetic mood, I find the sustained crescendo and the amount of variation sufficient to hold my interest – especially in the context of the whole cycle. More frequent, though, than such dubious cases as L’Êchange are the passages that do come off, but are wrongly accounted failures by unsympathetic listeners – such daring effects as the notes of the chiffchaff at the climax of the Le Loriot and the 18-part birdsong polyphony for solo strings in the Epode section of Chronochromie (1960) . Contrary to some critics’ opinion, Messiaen’s peculiar excellence manifests itself in the form of his works. He uses a closed form, conceived rhythmically as the relationship of the parts to the whole. The material is often disparate and asymmetrical, involving unexpected phrase-lengths and lengthened or shortened note-values. More and more he uses the ‘catalogue principle’, where unrelated material is juxtaposed or superimposed. The success depends on taste and dramatic sense, above all on proportion, with effective contrasts and unexpected correlations. His music is proportioned by a literalness and truth to nature. The piece from L’Ascension was precisely symbolic in form. So are many other of his religious pieces. Take, for example the final movement of Les Corps Glorieux (1939) , where the thrice-three form symbolises the Holy Trinity, the three Persons registered so far apart yet integrated into the whole. Sometimes he uses the palindromic form of the non-retrograde rhythm, with its constant central value, to suggest the Star or the Cross. At other times he paraphrases plainsong for its traditional associations. The love-music is also unusually literal. One cannot naively distinguish it from his religious music, since he views life as a whole. In Amen du désir (Visions de l’Amen 1943) he chooses a mode of limited transposition for the charm of its impossibilities – it works up to a frenzy, but the desire remains as desire since the mode cannot rest on any modulation. True, the frenzy subsides into the harmonies of the more ‘celestial’ theme. But for the real resolution and sense of fulfilment one has to wait for the final piece of the cycle, Amen de la consommation. In the third of the Cinq Rechants (1949) the sexual act is presented with a literalness that equals Lady Chatterley’s Lover. It is all there: the male and female elements, the varying moods, the working up to a climax, the primitive universal shout at the moment of climax. Time seeming to halt at the moment of Love. One is reminded of certain Polynesian action-songs where the women sing in languorous harmony while the men shout and dance with urgent primitive gestures. This Rechant is extraordinarily compressed, its length corresponding to the act it represents. The earlier Turangalila Symphonie (1946-48) presents some of the same emotions in grander, more extended form. The fifth movement, for example, Joie du sang des étoiles, presents what takes only a few instants in the Rechant – frenzied joy, joy of the blood, joy of the blood universalised and linked with Death, joy of the blood of the stars. Messiaen uses big general words such as ‘joy’ to describe emotion. But in the music the emotions are more precise and complex. Each theme, as placed in context, has a precise emotional force. This can be realised in the music based on birdsong, notably Catalogue d’oiseaux (1958) . Each song is associated for Messiaen with a particular place and time, and consequently with a dramatic emotion. He recollects them in tranquillity, moulds them into musical form, always tending to organize and compress, and allows the sequence of events and birdsongs to guide the form of the compositions. The material may or may not be musically related, but dramatically it represents a true sequence of the composer’s emotions. Messiaen says he ‘takes his lessons from nature’. He trusts nature and the coherence of its larger rhythms. As for the more detailed rhythms, the birdsongs have inspired Messiaen to compose for piano a work unsurpassed in meaningful variety of rhythms, melodic contours, and sonorities. The most obvious of the larger rhythms determining the form of his pieces is the combination of symmetrical and asymmetrical elements in the passage of each day. An illustration of this is La Rousserolle effarvatte where various events of the first half are repeated irregularly in reverse order in the second half. Yet how irregular it is, and how complex and satisfying the form! This basic rhythm is also a clue to the overall form of some of the larger cycles of Messiaen’s middle period – for example, Vingt Regards sur l’Enfant Jesus . If in this article I emphasize the serene and joyful emotions in the music, it is because I feel that optimism predominates. I must mention, though, that this optimism would be comparatively meaningless were it not for the strong contrasting presence of disturbing emotions. Messiaen’s life has often been hard. The wonder is that his faith in life and human nature has so triumphantly survived. These disturbing emotions are as deep as anything in his music and are never cancelled out by the optimism: they remain as an integral part of the complex total vision. One thinks of the Abyss music in the third movement of Quatour pour la fin du temps and Livre d’Orgue , and of the frightening presence of death in certain of the Cinq Rechants . One of the most frightening effects is obtained in the mysterious death-cries and night-music of La Chouette Hulotte (The Tawny Owl) in Catalogue d’Oiseaux. One of the most striking features of some of Messiaen’s music is that it makes one conscious that everything in it is within the context of something bigger. There is the sound behind the sound, the longer duration behind the shorter one, the slower rhythm behind the quicker one. And behind all movement there is an awareness of stillness, behind all sound an awareness of silence, and behind all measured time an awareness of eternity. The silence is not mere silence. It is composed of various colours. The composer of Chronochromie (1960) and Couleurs de la Cité Céleste (1963) sees music in terms of colour and visa versa. At the end of the piano piece Je dors mais mon Coeur veille the sounds are progressively converted into silence. One knows exactly what the ‘missing’ sounds are. In Regard du silence special sonorities, some of them quite violent, are used to suggest the potential sounds that are within all silence. Some people dislike the static quality of a music that hearkens to the End of Time. They wish that it could be lighter, more critical, less absolute. It is true that many techniques are used to break down one’s sense of the temporal, among them extremely slow tempos, pedal-rhythms or ostinati, the disruptive effect of irregular note-values, and the combination of modes of limited transposition and non-retrograde rhythms. But to call the music plainly static seems to me altogether too simplified an interpretation. The characteristic effect of Messiaen’s music is to induce in the listener a trance-like state of heightened response to every instant, a state where he experiences simultaneously several different rates of time-flow. This is sometimes achieved, of course, by superimposing several rhythms. More amazingly, it is also often achieved by juxtaposition of contrasting rhythms, where one’s sense of the first rhythm continues to be effective long after it has been succeeded by another. Paradoxically, the result of all this is to make the listener feel outside time, so that all the movement seems but a complex decoration of an eternal stillness behind all things. Messiaen, humble before the vast diversity of Nature, has embraced this diversity in all its rhythms and colours to express his Faith in its Creator. Whether or not we share his Faith, we can welcome the richness and sincerity of its expression. © Nicholas Armfelt A letter of encouragement Ruth Cole This a short letter written by Olivier Messiaen in 1947 to Ruth Ellen Cole, (pictured at the time) kindly contributed by her daughter Sue Ellen (Matthews) Fealko. Ruth Cole Matthews (maiden name, Ruth Ellen Cole) was the first of her family to go to college, graduating from the University of Connecticut with a Bachelor of Arts in 1946. She was then accepted into the Eastman School of Music in Rochester, New York, where she majored in music theory. She completed her Master of Arts in 1949, and her thesis was titled "An Analysis of Three Piano Preludes of Olivier Messiaen ." Sibley Music Library at Eastman has a copy of it (under Ruth C. Matthews). Ruth went on to live a life filled with music. For years, she taught piano, organ, and music theory at Northern Michigan University in Marquette, Michigan. She performed as a pianist in countless concerts and recitals, and she also was a church organist for over fifty years. Her true love really was organ music and she even went on several tours to see famous organs of Europe. Ruth died last October aged 89. Among her things, Sue Ellen's sister was surprised to find this letter from Olivier Messiaen written to her while she was at Eastman. Evidently she wrote to him first with questions concerning her thesis. His reply is just a simple, short letter, but it certainly shows what a kind and considerate man he was that he would take the time to write to a young American music student. My sincere thanks go to Sue Ellen (Matthews) Fealko for sharing this. Miriam Carpinetti Universidade Estadual de Campinas, INSTITUTO DE ARTES, Department Member Advisors:Denise Hortência Lopes Garcia PAPERS - ARTIGOS 15 Considerações sobre materiais compositivos utilizados em Méditations sur le mystère de la Sainte Trinité de Olivier Messiaen see details and pdf An article for our Norwegian readers! "Olivier Messiaen. – music, time, and eternity ." Thanks to Jon Mostad Miriam Carpinetti From Bloomsbury to Paris British Musician and composer Jeffery Wilson reminisces with Malcolm Ball on his time spent with Olivier Messiaen at the Paris Conservatoire. My first encounter with Jeffery Wilson was on a hot summer’s day in central London at a rather ‘tired’ meeting of fellow music examiners having to moderate several graded music exams on video for standardisation purposes. It was near the end of the day after discussing a particularly poor performance by a grade 4 violin that the chief examiner asked if we should watch this video again at which point Jeffery commented that he would rather have his eyes pierced with hot needles than to be subjected to a further hearing! I soon discovered that Jeffery’s spontaneous wit and dry humour was well known and a source of often needed light relief at such occasions. Our path’s had crossed briefly at other meetings and events but it wasn’t until the examiner’s conference in 2009 where Jeffery was awarded the much coveted service award when I discovered that he had studied with Olivier Messiaen. Having got to know Jeffery more over time I was particularly keen to meet up and discuss not only his time with Messiaen but also the fact that he was a like minded musician having an apprenticeship in Jazz and going on to more classical study. Not quite as most Messiaen scholars the more traditional musically established Conservatoire and University route. He revealed that, like myself during college days of the 70’s and 80’s, it didn’t seem right to be attracted to the music of Messiaen (and other contemporary ‘serious’ composers) while at the same time enjoy listening (and in our case) performing charts by Charlie Parker, Ellington, Basie etc. As far as I was concerned I never mentioned my ‘altered state’ as a jazz musician (and particularly a drummer) when speaking with Messiaen scholars and aficionados at college. A large broom came in handy to sweep such things under the proverbial carpet! Times have of course changed and views nowadays are not nearly as pedantic or ostentatiously learned as they were back then. It is well known that Messiaen abhorred jazz for a variety of reasons but it is encouraging that this did not deter Jeffery and that other jazz luminary Quincy Jones from making the trip to Paris. Jeffery Wilson studied composition with John Lambert and Herbert Howells, and later with Aladar Majorossy, Gordon Jacob and Olivier Messiaen, and while at the Royal College of Music he also studied clarinet, saxophone, piano and percussion. It was while studying with John Lambert at the Royal College of Music that Jeffery was encouraged to attend a concert at the Bloomsbury theatre, London in 1979 where Messiaen was to be present. John Lambert himself could be thought of as a ‘British Messiaen’. He had studied with Nadia Boulanger in Paris and held a composition class at the RCM for over 20 years beginning in 1970 where a plethora of British composers as diverse as Javier Alvarez, Simon Bainbridge, Gary Carpenter, David Fanshawe, Oliver Knussen, Jonathan Lloyd, Carlos Miranda, Barrington Pheloung, Mark-Anthony Turnage and of course Jeffery Wilson passed through his class. The diversity of these composers was reflected in those that attended Messiaen’s classes in Paris. Under the auspices of John Lambert Jeffery was introduced to Messiaen at the Bloomsbury and after asking Messiaen twice if he could study with him, twice Messiaen said ‘non’. However, after some persistence on Jeffery’s part, Messiaen finally said yes – he may visit him. Indeed Jeffery was to make two visits to Paris first in 1979/80 and again in1983. The ‘back door’ element for Jeffery was as Saxophonist and after some frantic swatting up of the solfege system, to pass the entrance exam, Jeffery was enrolled as a saxophonist and upon invitation attended the so called harmony and analysis classes of Messiaen. Commenting on the impression that Messiaen made, Jeffery says, “one of the most underestimated elements of Messiaen’s personality is breadth of understanding in a broad sense. For example his knowledge of German music. He often commented on the music of Hindemith and quartal harmony (which – by the way is very much a modern jazz harmonic language) citing and playing examples. But by far the deepest impression that Messiaen made was a religious one”. He says meeting Messiaen was “truly a personal and deep religious experience because he knew so much; understanding Aramaic and Hebrew for example and sharing the narrative of the entry into the Temple – the generous translation of that from the original text: ‘my stomach bile turns over at the very thought of you’ was what Jesus said not ‘woe unto you’ (King James) – that sort of thing matters to me enormously”. Jeffery was often moved by Messiaen’s “incredible textual skill”- “because he is able to look at Greek mythology and say what he says about that and yet paraphrase it in terms of Roman Catholicism – a sort of intellectual inclusivity” Messiaen had a great regard for the music of Roussel and indeed in the 1930’s said that Roussel’s was the finest example of French music at that time. Jeffery goes on to say that “Messiaen analyzed Roussel’s Pan for flute and he spoke of the myth in the same breadth as it were, as the assimilation of colour, light and God…. It was part of his speech”. Perhaps the highlight on his first visit its conclusion - Messiaen’s comments on Jeffery’s composition Three English Songs. The middle song is set to words by Shakespeare and after dismissing some attendants in the church at La Trinité Messiaen proceeded to improvise on the opening theme of the song and as he was doing so, Jeffery “could hear his improvisational devices working and you could hear him ‘smile’ as the improvisation progressed”. Curiously enough or perhaps typically, Messiaen finished the improvisation, locked the organ loft and left by the rear door and Jeffery never saw him again until his second visit in 1983. From 1983 Messiaen was in a state of considerable exhaustion after the composition of Saint-François d’Assise but after Jeffery Wilson’s second visit to Messiaen he came away with that valuable ‘knowledge base’ that students today are able to tap into and access which allows them to engage, research, question and deal with the art-form that is so rich in the oeuvre of Messiaen. Unlike many composers for example, “Scriabin, where once you can play, say, one of the Sonatas you’ve got a hook, so to speak, on to the language -base of the composer and you use this as a tool for understanding much of his music. Although this may be true of Messiaen to some extent where one can perceive a language base, he reveals more. Not in his mathematics so much as his words. So his rhythms that are derived less from symbiotic relationships with mathematics as the deep relationship with Holy texts, and that for me, is the heart and soul of the rhythmical ambient nature of his music. I hear performances (for example in Vingt Regards) that calculate the compositional devices rather than more subtle rhythmic interest. I believe that performers would benefit from this more intimate approach and perhaps gain more of the vision”. Jeffery got to know the church officials at La Trinité much better than he did any musician at the classes - a testimony to the religious impact made from meeting Messiaen. We spoke as two Englishmen often bewildered at the mentality of the French conservatoire hierarchy. For example the way Messiaen was treated on his last day at the establishment where nothing was said or celebrated after such long service at the conservatoire seems unthinkable to us. To all intents and purposes it was just another day. Jeffery Wilson sums it up superbly by saying that; “The light he shone was far greater than the shadows cast by other people”. No amount of thanks is ever enough to Jeffery for sharing his very personal thoughts about his time with Olivier Messiaen. ©Malcolm Ball. May 2009 Jeffery Wilson Reviving Messiaen's improvisations: An encounter with Thomas Lacôte around the Cavaillé-Coll organ of the Church of the Trinity,Paris. Rarely recorded, the improvisations of Messiaen constitute the least known part of the creative activity of the French composer and pedagogue, also titular organist at the Church of the Trinity from 1931 to his death. Based on improvisation notes recently deposited at the Bibliothèque Nationale de France, Thomas Lacôte pays tribute to his illustrious predecessor on the Cavaillé-Coll organ on April 23, in an approach that combines research, experimentation and musical virtuosity. Meeting around the mythical instrument and figure of the French musical heritage. What is the place of improvisation in Messiaen's creative approach? The organist training that Messiaen received was essentially focused on improvisation, and his duties in the Trinity led him to improvise regularly throughout the course of his life, but also, rarely, in concert. Messiaen claimed that several of his organ works were directly related to his improvisations: the Messe de la Pentecote, the Meditations sur le Mystere de la Saint Trinite, for example. However, it seems to me quite likely that his most famous works, such as the Vingt Regards sur l’Enfant Jesus or the Turangalila-Symphonie, could also have been marked by this practice. The main challenge seems to be to understand how Messiaen was able to have a very organized theory of composition interact with his intimate, intuitive, keyboard and creative relationship "in the moment". His earliest improvisations recorded today and accessible, date from the late 1960s; For the preceding decades, we were reduced to conjectures. That is why I wanted to advance research on these issues. Can you describe the preparatory notes for the improvisation of Messiaen kept at the BnF? What were you able to achieve with a view to a "replenishment"? The personal archives of Olivier Messiaen and his wife, deposited recently at the BnF, constitute an immense mine, one of the most extraordinary testimonies on artistic creation in the last century. During the very first stages of identification and ranking in which I participated, I stopped on a few very old handwritten manuscripts, dating from the years 1940-1950: these were lists of "registrations" for verses (That is to say, brief improvisations between the sung parts) during the Sunday afternoon vespers, about thirty in total. Messiaen notes very precisely the registration (organ sounds) to be used, associated with a very brief reminder corresponding to musical ideas: « chant suraigu », « bouger un doigt puis l’autre à chaque main », « trois cors dans le medium en louré », etc. To truly "speak" this document, the only solution is to "put it into action" on its place of origin, the organ of the Trinity: to pull the stops requested by Messiaen, to be guided by its brief indications, and thus make it possible to hear a buried musical idea that this single instrument allows to "decode", with obviously a very good knowledge of its techniques of composition at that time. It is as much research as creation, reconstruction or invention, because the blanks left are enormous, but it is the only way to make this document anything but a piece of paper ... What are the peculiarities of the Cavaillé-Coll church of the Trinity? How did they influence the technique of writing the Messe de la Pentecote, a work specifically composed from the sounds of this instrument? Before Messiaen, the way of associating organ tones (what is called registration) is more a matter of convention than of invention. He reverses this fact: for him, to compose a play, it is, most often, to invent a registration or several registrations unpublished. Of course, this can only be done during experiments on the instrument itself, again by a special relation to improvisation which my research has enabled me to clarify and which has changed my way of interpreting this work. The incredible quality of each set of this organ of the Trinity leads him to work not in large masses but essentially in "pure colours". A stop, two stops only to create mixtures and crossings unpublished, sometimes even a single note! It is thus that he represents in his Mass the horrible "beast of the Apocalypse": a peculiar pipe, with a terrifying sonority, happily preserved as such up to us. Not one visitor to the organ of the Trinity who does not want to hear this sound become almost mythical! Besides the important musical corpus, what is the legacy of Messiaen in aesthetic terms, of roads of research? Is it still a model for the young generation of composers? It seems to me that for the young composers of today, Messiaen is an ancestor already very distant. But, paradoxically, his very voluminous Treatise in 7 volumes appeared gradually after his death is still a recent work and relatively unread. It is this paradox that, together with my colleagues Yves Balmer and Christopher Brent Murray, we have sought to address, and have been working since 2010 on an in-depth re-examination of his compositional techniques. The results of this research, which will appear in the form of a book at Editions Symétrie in October 2017, seem to me to go beyond a work of history or musical analysis. By showing how Messiaen really collects musical materials in all the music he loves to transform and build his own, I believe that we can bring (thanks to him) some elements of reflection at a time tormented by the conflict between inheritance, system and creation. Like Messiaen, you are organist, composer, improviser but also professor of analysis at the Conservatoire de Paris and musicologist. Do you claim this complementarity in your musical approach as a form of engagement? I must especially say that I do not imagine doing otherwise! From then on, I had to think about what seemed to me to be an obvious fact, and to realize that it was not for everyone. Today, it is important for me to defend these necessary conjunctions, to understand why the gaps have widened between these practices, and to build musical projects impossible to classify! It is not a matter of returning to the former "master of music" but rather of the conviction that to think and create through categories is a permanent necessity for musical invention to remain alive. Nicolas Schotter, 11 April 2017 Thomas Lacôte at the organ of La Trinité. Thomas Lacôte Messiaen's Musical Language: Technique and Theological Symbolism in Les Corps Glorieux, "Combat de la mort et de la vie" Lerie Dellosa would like to contribute a copy of her DMA dissertation (158 pp.) entitled: Messiaen's Musical Language: Technique and Theological Symbolism in Les Corps Glorieux, "Combat de la mort et de la vie." It was her research for her DMA in organ performance degree from the University of North Texas in 2015; it focuses on Messiaen's melodic and harmonic techniques, which are less studied than his rhythms. Download full pdf document here . Lerie Dellosa The remarkable talk of the late Cardinal Lustiger, (former Archbishop of Paris), given in Notre Dame de Paris, for the Paul VI Prize received by Messiaen in 1989 and other texts of Lustiger. LE CARDINAL LUSTIGER ET OLIVIER MESSIAEN (Trois Documents Précieux) I- REMISE DU PRIX PAUL VI A OLIVIER MESSIAEN Allocution du Cardinal Jean-Marie LUSTIGER NOTRE-DAME DE PARIS, MARDI 28 MARS 1989 Maître, En vous décernant son grand prix, l'Institut Paul VI rend hommage à votre œuvre. Elle a ce mérite de toucher une âme religieuse d'aujourd'hui avec peut-être plus de force encore que les œuvres du passé : précisément parce qu'elle est à la fois religieuse et d'aujourd'hui. Plus que religieuse, chrétienne. Ce faisant, elle touche tout homme, chrétien ou non. Comment comprendre ce paradoxe ? Paul VI avait clairement formulé le fondement dans la foi de cette intime corrélation de l'humanisme et du christianisme : « Est-ce la tâche de l'Eglise de travailler à l'extension de la culture ? A cette question continue le Pape, on ne peut répondre qu'affirmativement. II y a là une sorte d'œcuménisme de la culture et l'Eglise en a ouvert les portes toutes grandes... Tout ce qui est humain, tout ce que l'homme divulgue, imprime et diffuse, l'Eglise l'accueille. Cela témoigne combien elle est mère, combien son âme est universelle. Rien ne lui semble étranger, rien ne peut lui être indifférent, ses yeux sont ouverts sur tous les phénomènes humains... Que tout se transforme en hymne, en louange de Dieu - même si cette louange est d'abord confuse et inconsciente -, en reconnaissance au Verbe qui fait pleuvoir sur les choses humaines son intelligence et sa cognoscibilité ». Master, By awarding you its grand prize, the Paul VI Institute pays tribute to your work. It has the merit of touching a religious soul of today with perhaps even more force than the works of the past: precisely because it is both religious and of today. More than religious, Christian. In doing so, it affects every man, Christian or not. How to understand this paradox? Paul VI had clearly formulated the foundation in faith of this intimate correlation between humanism and Christianity: “Is it the task of the Church to work for the extension of culture? To this question the Pope continues, we can only answer in the affirmative. There is here a kind of ecumenism of culture and the Church has opened its doors wide ... Everything that is human, everything that man discloses, prints and disseminates, the Church welcomes. . It testifies how much she is a mother, how universal her soul is. Nothing seems foreign to him, nothing can be indifferent to him, his eyes are open to all human phenomena ... May everything turn into a hymn, into praise of God - even if this praise is at first confused and unconscious -, in gratitude to the Word which makes rain on human things its intelligence and its cognoscibility ”. Et, en 1967, dans Populorum Progressio (§ 42), reprenant l'expression de Maritain d'un « humanisme plénier qu'il faut promouvoir », Paul VI écrivait : « Qu'est-ce à dire sinon le développement intégral de tout l'homme et de tous les hommes ? Un humanisme clos, fermé aux valeurs de l'esprit et à Dieu qui en est la source, pourrait apparemment triompher. Certes, l'homme peut organiser la terre sans Dieu, mais - et le pape Paul VI cite ici le Père de Lubac - ‘sans Dieu il ne peut en fin de compte que l'organiser contre l'homme. L'humanisme exclusif est un humanisme inhumain’ ». II n'est donc d'humanisme vrai qu'ouvert à l'Absolu, dans la reconnaissance d'une vocation, qui donne l'idée vraie de la vie humaine. Loin d'être la norme dernière des valeurs, l'homme ne se réalise lui-même qu'en se dépassant. Selon le mot si juste de Pascal : « L'homme passe infiniment l'homme ». A mon tour, je dois remercier l'Institut Paul VI de vous avoir conféré ce prix international. Jamais, en effet, je n'avais imaginé qu'il me serait accordé de vous dire, en cette cathédrale Notre-Dame de Paris, ma fervente admiration et ma reconnaissante amitié. Que ces derniers mots ne vous surprennent pas. And, in 1967, in Populorum Progressio (§ 42), taking up Maritain's expression of a “plenary humanism that must be promoted”, Paul VI wrote: “What does that mean if not the integral development of everything? man and all men? A closed humanism, closed to the values of the spirit and to God who is their source, could apparently triumph. Of course, man can organize the earth without God, but - and Pope Paul VI quotes Father de Lubac here - ‘without God he can ultimately only organize it against man. Exclusive humanism is inhuman humanism ". There is therefore no true humanism except open to the Absolute, in the recognition of a vocation, which gives the true idea of human life. Far from being the ultimate standard of values, man only realizes himself by surpassing himself. According to Pascal's apt word: "Man infinitely passes man". In my turn, I must thank the Paul VI Institute for conferring this international prize on you. In fact, I never imagined that I would be allowed to tell you, in this Notre-Dame de Paris cathedral, my fervent admiration and my grateful friendship. Don't let these last words surprise you. Dans cette assistance, ce soir, sont présents quelques-uns des musiciens - vos cadets - avec qui j'ai souvent discuté et « célébré »; c'est le mot qu'il faut employer puisque c'est la liturgie qui nous réunissait, eux à leur tribune d'orgues et moi à l'autel. Ils savent quelle joie et quelle communion spirituelle nous étaient données lorsque l'une de vos œuvres retentissait dans la célébration liturgique. In this audience this evening are present some of the musicians - your cadets - with whom I have often discussed and "celebrated"; this is the word that must be used since it is the liturgy that brought us together, them to their organ gallery and me to the altar. They know what joy and what spiritual communion we were given when one of your works resounded in the liturgical celebration. Pourquoi une œuvre musicale comme la vôtre, Maître, aussi originale et novatrice, savante et, pour certains, provocante, est-elle accueillie et aimée d'un si grand nombre de nos contemporains ? Why is a musical work like yours, Master, so original and innovative, scholarly and, for some, provocative, received and loved by so many of our contemporaries? On se figure assez naïvement, du moins dans la jeunesse, que l'expérience esthétique est essentiellement la projection de la subjectivité poussée à son plus haut point, et, finalement, le refus de toute autre contrainte que celle d'obéir au jaillissement obscur du cœur de l'homme. We imagine fairly naively, at least in youth, that the aesthetic experience is essentially the projection of subjectivity pushed to its highest point, and, finally, the refusal of any constraint other than that of obeying the obscure outpouring of the human heart. Depuis au moins un siècle, ce subjectivisme que le romantisme pensait inspiré, a fait porter tout son effort contre l'académisme. Je nomme ainsi les contraintes d'un apprentissage répétitif des formes et des règles dont les fruits, souvent élégants et raffinés, offrent au public la sécurité et la joliesse du déjà connu, au lieu de la grandeur toujours déconcertante du Beau et de son inépuisable nouveauté. Or, ne faisiez-vous pas remarquer que cette œuvre des années 30 que nous venons d'entendre paraissait peut-être aujourd'hui classique ? Et, nous le savons bien, tout au long de ces années de création où vous avez accumulé des œuvres si singulières et novatrices, votre musique, bien que sonnant moderne et déconcertante pour l'académisme de certains est apparue, dès le départ, comme entrant dans le classicisme. Qu'est-ce à dire ? For at least a century, this subjectivism that romanticism thought inspired, has focused all its efforts against academicism. I thus name the constraints of a repetitive learning of forms and rules whose fruits, often elegant and refined, offer the public the security and the prettiness of the already known, instead of the always disconcerting grandeur of Beauty and its inexhaustible novelty. . However, did you not point out that this work of the 1930s that we have just heard perhaps seems classic today? And, we know it well, throughout these years of creation in which you have accumulated such singular and innovative works, your music, although sounding modern and disconcerting for the academicism of some, appeared, from the start, as entering. in classicism. What to say? D'abord, contrairement à ce qu'imagine l'illusion subjective, l'art véritable sait se donner des règles et y obéir. Car l'art est une langue; même lorsque - comme souvent aujourd'hui - chacun doit se créer son vocabulaire et sa grammaire. La vraie question esthétique de notre temps, après les ruptures opérées depuis plus d'un siècle, est d'éprouver si la langue que se crée chaque artiste, n'est qu'un cri solitaire, si elle ne fait qu'exprimer la déconcertante énigme de chacun, enfermé en lui-même, ou bien si elle permet le langage entre les humains, si adaptée, elle est entendue par le peuple qu'elle entraîne au-delà de lui-même. Cette épreuve fait comprendre comment le créateur dans le domaine esthétique rejoint l'expérience du prophète - le vrai et le faux - et la reconnaissance sociale de l'art a pour paradigme le miracle des langues de la Pentecôte. L'écriture musicale exige un travail d'élaboration que certains imaginent vainement inutile et contraire à l'inspiration spontanée et irrépressible. En réalité, le compositeur, comme tout créateur, doit se consacrer à un travail savant, pénible, réfléchi - ô combien ! - qui articule l'indicible pour en faire un discours dont la cohérence est à rechercher non dans sa seule rigueur, mais aussi dans sa beauté et son intuition. First, contrary to what the subjective illusion imagines, real art knows how to give itself rules and obey them. Because art is a language; even when - as is often the case today - everyone has to create their own vocabulary and grammar. The real aesthetic question of our time, after the ruptures operated for more than a century, is to test whether the language that each artist creates for himself is only a solitary cry, if it only expresses the disconcerting enigma of each, locked in himself, or if it allows language between humans, if adapted, it is understood by the people that it leads beyond itself. This test makes us understand how the creator in the aesthetic domain joins the experience of the prophet - the true and the false - and the social recognition of art has as a paradigm the miracle of the tongues of Pentecost. Musical writing requires a work of elaboration that some people vainly imagine useless and contrary to spontaneous and irrepressible inspiration. In reality, the composer, like any creator, must devote himself to scholarly, painful, thoughtful work - oh how much! - which articulates the unspeakable to make of it a discourse whose coherence is to be sought not in its only rigor, but also in its beauty and its intuition. Ensuite, qui dit classicisme dit rapport au réel. Non plus seulement lorsque l'artiste dans son jeu narcissique ne fait que se dire et se contempler soi-même au miroir de son apparence. Mais surtout lorsque l'homme en quête du vrai reçoit le réel et sa diversité comme un autre langage. Le croyant, lui, y reconnaît Celui qui parle dans la création Dieu qui est son auteur. Alors, les balbutiements de l'artiste ne sont qu'une obéissance au langage de Dieu qui se dit dans sa création, même s'il lui faut l'accueillir en recueillant précieusement les chants d'oiseaux ! Ce rapport au réel rend l'artiste le plus novateur et apparemment le plus iconoclaste infiniment respectueux des cultures surgies des cœurs et des mains des hommes. Dès lors, il n'y a plus d'exotisme dans la symphonie des cultures humaines. Les débris des cultures passées, les apports des cultures lointaines sont comme revivifiés par celui qui sait y entendre le Créateur de l'homme chanter par la bouche de l'homme, sa créature. Then, who says classicism says relation to reality. Not only when the artist in his narcissistic game does nothing but talk about and contemplate himself in the mirror of his appearance. But above all when the man in search of truth receives reality and its diversity as another language. The believer recognizes the One who speaks in creation, God who is its author. So, the artist's beginnings are only obedience to the language of God which is said in his creation, even if he must welcome it by carefully collecting the songs of birds! This relationship to reality makes the most innovative artist and apparently the most iconoclastic, infinitely respectful of cultures that emerge from the hearts and hands of men. Consequently, there is no longer any exoticism in the symphony of human cultures. The remains of past cultures, the contributions of distant cultures are as if revived by those who know how to hear the Creator of man singing through the mouth of man, his creature. Enfin, dans la culture contemporaine, dans l'expérience esthétique de notre pays, le vrai danger qui menace les créateurs est d'être coupés du peuple. De s'adonner à un art de « chapelle », un art d'esthète, un art sans public, sinon de mode et d'humeur. Or, vous êtes un musicien d'église. Et vous êtes parmi les seuls musiciens contemporains dont l'œuvre, au gré des organistes et des assemblées, est, de dimanche en dimanche, jouée, donnée, livrée à l'oreille et au cœur de foules non triées de croyants. Et cette œuvre contemporaine - ô combien !- fût-elle parfois surprenante pour certains - est accueillie, acceptée, aimée, reconnue. L'art d'église a cette chance inouïe, qui n'existe en aucun autre domaine de l'art contemporain, de ne pas dépendre des publics choisis par les cooptations fugitives des modes ou des snobismes, des commandes ou de l'argent, mais d'être au service d'un peuple que réunit l'acte du culte, la forme la plus fondamentale et la plus désintéressée de la culture. L'œuvre musicale y est un langage; et l'artiste est appelé à accomplir une fonction médiatrice face à l'invisible réalité de Dieu. II se fait entendre à un peuple à l'écoute de cette Parole divine qui lui est adressée dans chaque célébration. Finally, in contemporary culture, in the aesthetic experience of our country, the real danger that threatens creators is to be cut off from the people. To indulge in an art of "chapel", an art of esthete, an art without public, if not of fashion and humor. Now, you're a church musician. And you are among the only contemporary musicians whose work, according to the organists and the assemblies, is, from Sunday to Sunday, played, given, delivered to the ears and the hearts of unsorted crowds of believers. And this contemporary work - oh so much! - even though it was sometimes surprising to some - is welcomed, accepted, loved, recognized. Church art has this incredible chance, which does not exist in any other field of contemporary art, of not depending on the audiences chosen by the fleeting co-options of fashions or snobbery, commissions or money, but to be at the service of a people united by the act of worship, the most fundamental and disinterested form of culture. The musical work is a language there; and the artist is called to perform a mediating function in the face of the invisible reality of God. It makes itself heard by a people listening to this divine Word which is addressed to it in each celebration. Dès lors, ne nous étonnons pas si l'artiste doit dans son œuvre de création pratiquer toutes les disciplines spirituelles qui sont celles de l'expérience chrétienne à proprement parler. Platon notait déjà à propos de la musique qu'il y a des bons et des mauvais génies; et que, quoi qu'il en soit de la soumission. aux règles et du talent déployé, l'inspiration intérieure compte et qualifie d'une certaine façon l'œuvre. Et l'œuvre juge l'auteur. J'aurais vivement désiré pouvoir ici recueillir votre sentiment au sujet du jugement de Socrate que Platon nous rapporte dans La République. Y a-t-il ainsi des « harmonies » bénéfiques ou maléfiques ? Plus précisément en accord avec la dignité morale et spirituelle de l'homme, ou bien qui lui seraient contraires ? Laissons de côté cette identification objective entre la manifestation du Beau et l'expression du Bien. Therefore, let us not be surprised if the artist must in his work of creation practice all the spiritual disciplines which are those of the Christian experience properly speaking. Plato already noted with regard to music that there are good and bad geniuses; and that, regardless of the submission. with the rules and talent displayed, interior inspiration counts and qualifies in a certain way the work. And the work judges the author. I would have greatly wished to be able here to collect your feelings on the subject of the judgment of Socrates that Plato relates to us in The Republic. Are there thus beneficial or evil "harmonies"? More precisely in accordance with the moral and spiritual dignity of man, or who would be contrary to him? Let us leave aside this objective identification between the manifestation of Beauty and the expression of Good. Nous pouvons dire, en tout cas, qu'il existe une intime connexion, nécessaire mais non suffisante, entre la recherche de Dieu et l'expression du beau. Je dis bien : non suffisante, sans doute. Car hélas ! dans notre monde cassé entre la recherche de la vérité et l'expression de la beauté, écartelé entre la sainteté et l'esthétique, les discordances ne sont pas rares. Mais, il faut travailler à la réconciliation de ces deux expériences. Et, vous le savez mieux que quiconque, la quête obstinée et patiente de l'artiste véritable, son humble obéissance à la recherche de l'insaisissable et de l'indivisible, l'usure indéfinie des forces et l'incertitude du résultat trouvent comme analogie la montée du mystique qui veut obéir à l'obscure lumière que lui donne le Seigneur et Rédempteur de tous. L'obstination de cet artiste-là n'a de comparable que la patience de celui qui prie, contemple et médite. We can say, in any case, that there is an intimate connection, necessary but not sufficient, between the search for God and the expression of the beautiful. I say: not sufficient, no doubt. Because alas! in our world broken between the search for truth and the expression of beauty, torn between holiness and aesthetics, discrepancies are not rare. But, we must work to reconcile these two experiences. And, you know it better than anyone, the stubborn and patient quest for the true artist, his humble obedience in the search for the elusive and the indivisible, the indefinite wear and tear of forces and the uncertainty of the result are found as analogy the rise of the mystic who wants to obey the obscure light given to him by the Lord and Redeemer of all. The stubbornness of this artist can only be compared with the patience of one who prays, contemplates and meditates. C'est pourquoi je me permets de remercier ici, en cette occasion, tous ceux et celles qui ont voulu contribuer à créer un comité dont j'attends beaucoup. Son nom est un programme : Art, Culture et Foi. II voudrait faire se rejoindre les chemins de la recherche de Dieu et ceux du service du beau. De la sorte, puisse la vraie liberté de l'artiste qui grandit à l'école de la purification, puisse le vrai désintéressement d'un peuple qui reconnaît un don de Dieu dans les grâces données aux serviteurs de l'art et du beau, se rencontrer et contribuer à ce que notre terre exprime cette Beauté invisible et secrète que nos yeux, un jour, contempleront et que nos oreilles, un jour, entendront. Déjà, les chants célestes plus beaux que tout autre chant en ce monde, associent à leur union dans l'Eucharistie tous les chants du monde par nos voix : « una voce dicentes... » This is why I take the liberty of thanking here, on this occasion, all those who wanted to help create a committee from which I have great expectations. Its name is a program: Art, Culture and Faith. He would like to bring together the paths of the search for God and those of the service of beauty. In this way, may the true freedom of the artist who grows up in the school of purification, may the true disinterestedness of a people who recognize a gift from God in the graces given to the servants of art and beauty, to meet and contribute to our earth expressing this invisible and secret Beauty that our eyes, one day, will contemplate and that our ears, one day, will hear. Already, the heavenly songs, more beautiful than any other song in this world, associate with their union in the Eucharist all the songs of the world through our voices: "una voce dicentes ..." Que le Seigneur de gloire vous bénisse, Maître, lui qui vous a fait la grâce de le servir et de servir son Peuple par votre art. Paris le 28 mars 1989 May the Lord of glory bless you, Master, he who has given you the grace to serve him and to serve his people through your art. Paris March 28, 1989 Cardinal Jean-Marie LUSTIGER II- MESSE DE REQUIEM POUR OLIVIER MESSIAEN Extrait de l’Homélie du Cardinal Jean-Marie LUSTIGER EGLISE DE LA SAINTE TRINITE, PARIS ; 14 MAI 1992 Olivier Messiaen voyait le passage énigmatique de la mort comme un accès à la gloire divine tant désirée et peut-être anticipée par les mystères de son art. Olivier Messiaen saw the enigmatic passage of death as an access to the divine glory so longed for and perhaps anticipated by the mysteries of his art. Toute vie d'homme est un signe de Dieu. Les unes ne sont déchiffrables que dans le secret ultime évoqué par saint Jean dans l'Apocalypse (chapitre 2, verset 17) : au jour de « révélation », chacun recevra le nom nouveau, connu de lui seul, gravé sur une pierre blanche que le Maître de toutes choses lui donnera. D'autres, au contraire, ont cette grâce d'être en ce monde des révélateurs, des êtres par qui apparaît ce qui est caché. Parfois, cela coïncide avec le génie ou le talent extrême, avec des destins hors du commun. All human life is a sign from God. Some can only be deciphered in the ultimate secret mentioned by Saint John in the Apocalypse (chapter 2, verse 17): on the day of "revelation", each will receive the new name, known only to him, engraved on a white stone that the Master of all things will give him. Others, on the contrary, have this grace of being in this world revelators, beings through whom what is hidden appears. Sometimes it coincides with genius or extreme talent, with extraordinary destinies. La vie d'Olivier est certainement de celles-là. En lui – par ce qu'il a été, et par ce qu'il a fait – apparaît avec une pleine clarté une réalité que nous avons du mal à saisir. L'expérience proprement spirituelle, c'est-à-dire dans l'Esprit Saint, l'expérience de la foi (le Christ Messie, doux et humble de cœur, Seigneur de gloire, Fils éternel et Verbe de Dieu, nous fait entrer par le don de l'Esprit dans le mystère ineffable du Père des cieux), cette expérience de la foi, dis-je, dans son insondable beauté et son déploiement dont l'être humain explore peu à peu les richesses insoupçonnées, coïncide avec un autre type d'expérience, celle de l'esthétique, de la musique, pour prendre les termes les plus familiers. Olivier's life is certainly one of them. In him - by what he was, and by what he did - appears with full clarity a reality that we have difficulty grasping. The properly spiritual experience, that is to say in the Holy Spirit, the experience of faith (Christ the Messiah, meek and humble of heart, Lord of glory, Eternal Son and Word of God, brings us into by the gift of the Spirit in the ineffable mystery of the Father in Heaven), this experience of faith, I say, in its unfathomable beauty and its unfolding, of which the human being gradually explores the unsuspected riches, coincides with a another type of experience, that of aesthetics, of music, to use the most familiar terms. Lorsque nous disons qu'Olivier Messiaen a été un musicien liturgique, un musicien d'Église, un croyant musicien, nous trébuchons sur les mots. Car il ne s'agit pas seulement d'une convergence accidentelle, mais d'une concentration, d'une focalisation sur l'essentiel de la vie et de l'intelligence humaine et divine. En réalité, ces deux chemins s'entremêlent et se recouvrent. Et Olivier Messiaen ne confiait-il pas : « Le drame de ma vie, c'est que j'ai écrit de la musique religieuse pour un public qui n'a pas la foi ». When we say that Olivier Messiaen was a liturgical musician, a church musician, a believing musician, we stumble over words. Because it is not only an accidental convergence, but a concentration, a focus on the essentials of life and human and divine intelligence. In reality, these two paths intertwine and overlap. And Olivier Messiaen did not confide: "The drama of my life is that I wrote religious music for an audience that does not have faith". Olivier Messiaen a été l'un de ces hommes en qui la coïncidence entre l'œuvre musicale et le chemin spirituel s'est exprimée avec une telle sérénité, une telle assurance, que sont dépassées les séparations, les divisions, les hostilités, les incompréhensions parfois mortelles qui ont pu exister entre cette Église que Messiaen aime tant et qu'il nous aide à aimer, et l'art avec ses obscurités et ses lumières, ses allées et venues, ses échecs et ses foudroyantes découvertes. Olivier Messiaen was one of those men in whom the coincidence between the musical work and the spiritual path was expressed with such serenity, such assurance, that separations, divisions, hostilities, misunderstandings are overcome. sometimes deadly that may have existed between this Church that Messiaen loves so much and that he helps us to love, and art with its obscurities and its lights, its comings and goings, its failures and its lightning discoveries. Avec Olivier Messiaen, nous comprenons mieux l'amour mutuel que nous devons nous porter. Nous mesurons la reconnaissance que le peuple des croyants doit à l'artiste capable non pas d'illustrer la foi, mais de faire chanter à des oreilles humaines le plus insondable et le plus inconnaissable langage. With Olivier Messiaen, we better understand the mutual love that we must have for each other. We measure the gratitude that the people of believers owe to the artist capable not of illustrating the faith, but of making human ears sing the most unfathomable and the most unknowable language. L'art est ici comme un vêtement, comme une chair de surcroît à cette chair qu'est la Parole divine, le Verbe incarné. L'art est ici surabondance de la Parole qui nous fait pénétrer dans l'au-delà de la Parole. Art is here like a garment, like a flesh in addition to this flesh which is the divine Word, the Incarnate Word. The art here is an overabundance of the Word which makes us penetrate into the beyond of the Word. Olivier Messiaen nous montre aux uns et aux autres comment avancer dans le chemin qui est le nôtre. Il nous invite et nous encourage à obéir à la Vérité qui est aussi Beauté. Paris le 14 mai 1992, Eglise de la Sainte Trinité Olivier Messiaen shows us both how to move forward on our path. He invites us and encourages us to obey the Truth which is also Beauty. Paris May 14, 1992, Church of the Holy Trinity III- OUVERTURE DU FESTIVAL MESSIAEN, 1995 Intervention du Cardinal Jean-Marie LUSTIGER EGLISE DE LA SAINTE TRINITE, PARIS ; 8 MARS 1995 Extrait de l’intervention du Cardinal Jean-Marie Lustiger, lors de la soirée inaugurale du Festival Messiaen, à l'église de la Sainte-Trinité, Paris. Ces paroles traitent essentiellement de l'œuvre d'orgue du maître, qui avait été intégralement donnée au cours de ce festival. Nous conservons le style oral de cette intervention. « Olivier Messiaen n'a pas été un « fabricant de liturgie ». Il n'a rien fait qui soit utilisable dans ce registre. Mais il acréé un nouveau genre, puisque l'œuvre d'orgue est comme une place, qui brusquement est prise dans le culte catholique [par] la musique seule, qui ne se substitue pas à l'acte du culte, mais qui y ajoute comme une nouvelle dimension„Ÿ analogue et comparable à ce que fut la cantate, sans doute, dans le culte luthérien, mais qui se déploie à l'intérieur de l'espace sacramentaire et eucharistique du culte catholique. C’est, me semble-t-il, non seulement un nouveau genre musical mais un nouveau genre liturgique, où l'œuvre d'orgue n'est pas là seulement pour accompagner une action et couvrir les bruits d'une assemblée... n'est pas là comme soutien plus ou moins renforcé d'un chant plus ou moins déficient... n'est pas là comme pour donner voix à un chœur ou à une foule qui cherche sa voix ou ses voix... Il se fait entendre comme la voix, oserais-je dire, d'un concélébrant, « cocélébrant », qui par lui-même ajoute le déploiement de la méditation contemplative, devenue communicable à une foule par la grâce du langage esthétique et de la musique. Extract from the intervention of Cardinal Jean-Marie Lustiger, during the inaugural evening of the Messiaen Festival, at the Church of the Holy Trinity, Paris. These lyrics mainly deal with the master's organ work, which was given in full during this festival. We keep the oral style of this intervention. “Olivier Messiaen was not a“ maker of the liturgy ”. He did nothing that could be used in this registry. But he created a new genre, since the organ work is like a place, which is suddenly taken in Catholic worship [by] music alone, which does not replace the act of worship, but adds to it. as a new dimension „Ÿ analogous and comparable to what the cantata was, no doubt, in Lutheran worship, but which unfolds within the sacramental and Eucharistic space of Catholic worship. It is, it seems to me, not only a new musical genre but a new liturgical genre, where the organ work is not there only to accompany an action and cover the noises of an assembly. . is not there as a more or less reinforced support for a more or less deficient song ... is not there as if to give voice to a choir or to a crowd which seeks its voice or its voices ... It is heard like the voice, dare I say, of a concelebrant, "co-celebrant", which by itself adds the deployment of contemplative meditation, which has become communicable to a crowd by the grace of aesthetic language and music. Et [le] caractère savant [de cette musique] est une garantie de sa rectitude spirituelle, de sa rigueur spirituelle. Nous ne sommes pas là devant le déploiement abusif du sentiment religieux; nous sommes là devant une œuvre qui, s'appuyant sur la sensibilité et l'esthétique, veut nous mener jusqu'aux rigueurs pures et saintes de la contemplation du mystère ineffable ». Paris le 8 mars 1995, Eglise de la Sainte Trinité Petit supplément : « Il se trouve que j’ai été très touché par la musique de Messiaen. J’y entends ce que la Parole peut inspirer à un musicien et ce qu’un musicien peut exprimer d’une Parole reçue ; j’y ai trouvé, dans la méditation exprimée du musicien, des aspects qui m’ont aidé à comprendre la Parole neuve qu’il commentait… » And [the] learned character [of this music] is a guarantee of its spiritual rectitude, of its spiritual rigor. We are not here in the face of the abusive display of religious sentiment; we are there in front of a work which, based on sensitivity and aesthetics, wants to lead us to the pure and holy rigors of the contemplation of the ineffable mystery ”. Paris March 8, 1995, Church of the Holy Trinity Small supplement: “I happened to be very touched by Messiaen’s music. I hear what the Word can inspire in a musician and what a musician can express from a received Word; I found there, in the expressed meditation of the musician, aspects that helped me to understand the new Word that he was commenting on ... " Cardinal Lustiger, extrait d’interview, Janvier 2005. Le Cardinal Aron Jean-Marie Lustiger a été rappelé à Dieu le dimanche 5 août 2007, dans la soirée, en la vigile de la Transfiguration. Cardinal Lustiger Further writings, papers and readings Interview with Messiaen and Edith Walter. First published in French magazine 'HARMONIE' 1970. The interview focuses on La Transfiguration then only recently composed. Cheong, Wai-Ling. "Symmetrical Permutation, the Twelve Tones, and Messiaen's Catalogue d'oiseaux." Perspectives of New Music 45/1 (Winter 2007): 110-37. Christoph Neidhöfer. "A Theory of Harmony and Voice Leading for the Music of Olivier Messiaen." Music Theory Spectrum, Vol. 27 Issue 1, pp. 1-34. 2005. Gareth Healey: "Messiaen and the concept of 'Personages'. Tempo (October 2004) Nigel Simeone: 'Messiaen and the Concerts de la Pléiade: "A Kind of Clandestine Revenge on the Occupation" ' Music & Letters (November 2000) Nigel Simeone: 'Offrandes oubliées: Messiaen in the 1930s', (Musical Times, Winter 2000) Nigel Simeone: 'Offrandes oubliées 2: Messiaen, Boulanger and José Bruyr', (Musical Times, Spring 2001) Nigel Simeone: ‘Daniel-Lesur’, Musical Times (Winter 2002), pp.6–8 [obituary, including the first publication of a speech by Messiaen about Daniel-Lesur] Nigel Simeone: ‘An Exotic Tristan in Boston: The First Performance of Messiaen’s Turangalîla-Symphonie’, King Arthur in Music, ed. R. Barber [Arthurian Studies, vol.52] (Boydell and Brewer, 2002), 106–125 [book chapter]. Nigel Simeone: 'Towards "un succès absolument formidable": the birth of Messiaen's La Transfiguration'. Musical Times (Summer 2004) pp.5-24. N. Simeone: ‘”Chez Messiaen, tout est prière”: Messiaen’s appointment to the Trinité in 1931,’ Musical Times (Winter 2004)pp.36-53 Vincent Benitez: Simultaneous Contrast and Additive Designs in Olivier Messiaen's opera St. François d'Assisie. Music Theory Online 8.2 (August 2002) Vincent Benitez: A Creative Legacy: Messiaen as Teacher of Analysis. College Music Symposium 40. 2000 117-39 Vincent Benitez: Aspects of Harmony in Messiaen's Later Music: An Examination of the Chords of Transposed Inversions on the Same Bass Note. Journal of Musicological Research 23 no.2 (April-June 2004): 187-226. Jean Barraqué: 'Rythme et dévéloppement', Polyphonie (1954) Jonathan Bernard: 'Messiaen's Synaesthesia: the Correspondence Between Color and Sound Structure in His Music'. Music Perception, IV (1986) Pierre Boulez: 'Olivier Messiaen' Anhaltspunkte (Stuttgart and Zurich, Belser 1975) Leonard Burkat: Turangalila Symphonie, Musical Quarterly, xxxvi (1950) Norman Demuth: 'Messiaen's Early Birds', Musical Times (1960) David Drew: 'Messiaen, a Provisional Study', The Score (1954) Adrian Evans: Olivier Messiaen In The Surrealist Context: A Bibliography Part One Brio Vol 11 No 1 Spring 1974 IAML UK Olivier Messiaen In The Surrealist Context: A Bibliography Part Two Brio Vol 11 No 2 Autumn 1974 IAML UK ‘Messiaen and Surrealism’ see article Bennett Gardiner: 'Dialogues with Messiaen'. Musical Events xxii (1967) Hellmut Heiss: 'Struktur und Symbolik in 'Reprises par interversion" und "Les mains de l'abîme" aus Olivier Messiaen's Livre d'Orgue'. Zeitschrift für Musiktheorie (1970) Trevor Hold: 'Messiaen's Birds'. Music and Letters. (1971) Messiaen issue of Melos xxv/12 (1958) Messiaen issue of Musik-Konzept, 28 (1982) Roger Nichols: 'Boulez on Messiaen'. Organist's Review (August 1986) Roger Nichols: 'Messiaen's "Le Merle noir": the Case of a Blackbird in a Historical Pie'. Claude Samuel: 'Discographie compléte', Diapason-Harmonie (December 1988) Roger Smalley: 'Debussy and Messiaen', Musical Times cix (1968) Harriet Watts: 'Canyons, Colours and Birds: an Interview with Olivier Messiaen', Tempo 128 (1979) Les Editions de Minuit, CONTREPOINTS. No 1, Janvier 1946. Revue de Musique dir. par Fred. Goldbeck. Paris, 1946,128 pages. Contient: OEUVRES DE DARIUS MILHAUD, par Francis Poulenc. FRANCIS POULENC, MUSICIEN FRANCAIS, par A, Schaeffner - LA PROPAGANDE ALLEMANDE ET LA MUSIQUE, par Marc Pincherle - MUSIQUE ET RESISTANCE , par H. Barraud, Olivier Messiaen musicien mystique ?, Eric Satie évoqué a Londres .... War Music. A play by Bryan Davidson Directed by Jessica Kubzansky b ased upon dramatic events in the lives of composers Frank Bridge, Anton Webern, and Olivier Messiaen Vincent Benitez: Narrating Saint Francis's Spiritual Journey: Referential Pitch Structures and Symbolic Images in Messiaen's Saint François d'Assise. (In Poznan Studies on Opera Vol 4, Theories of Opera, ed. Maciej Jablonski, 363-411. Poland; Publishing House of the Poznan Soc. for the Advancement of the Arts and Sciences. Section of Music and Fine Arts, Publication of the Committee for Musicology, Vol 16 2004.) Jennifer Bate Jennifer Bate and Olivier Messiaen Jennifer is famous for her interpretation of both modern and romantic music. In particular, she enjoys a unique reputation as the world authority on the French composer Olivier Messiaen, and was his organist of choice. Indeed, she “may claim honors as THE Messiaen player of this generation” . In 1975, when Jennifer was due to broadcast a programme of Messiaen’s music, the BBC invited the composer to hear her preparing it. She played to him and Mme Messiaen at St James’s Church, Muswell Hill. Messiaen immediately made a dedication on the scores she played and also gave her the following written recommendation: “Jennifer Bate is an excellent organist, not only for her virtuosity, but also for her musicianship and sensitivity in choosing her timbres. She is a really accomplished musician who loves what she plays and knows how to make others love it too”. This visit marked the beginning of a close artistic association and friendship with both Olivier Messiaen and his wife, Yvonne Loriod. The press reviews of her début recording (the three great works of Liszt) were so outstanding that the Gramophone magazine arranged an interview when her second record (Elgar and Schumann) was released. The Gramophone quoted Messiaen’s opinion of her artistry and John Goldsmith, of Unicorn records, immediately offered to record with her the complete organ works of Olivier Messiaen on the instrument of her choice. Having by now played many times in France, she chose the recently-built organ at Beauvais Cathedral. The recording took place between 1980 and 1982, appearing first on LP and cassette in six volumes, and subsequently on CD. Each volume was heard by Messiaen prior to release; he endorsed them all with enormous enthusiasm. All won international acclaim. The success of these recordings led to a number of Messiaen recitals, many attended by the composer. In 1983, Messiaen took her to his Paris agent and asked him to re-allocate to Jennifer all organ recitals scheduled for him. At this stage, he also started annotating all her scores with his personal nuances of interpretation. The high point came when he sent her the manuscript of his last masterpiece for organ, Livre du Saint Sacrement. She gave the British première at Westminster Cathedral in 1986, to a capacity audience with the composer present, receiving a 20-minute standing ovation and unanimous critical acclaim. The concert was filmed and shown on Channel 4 later that year. One week after this performance, she opened the Radio France complete Messiaen cycle, broadcast live in his presence and, while working together, he invited her to make the world première recording of Livre du Saint Sacrement on his own instrument in Paris, arranging his schedule to attend all rehearsals and recording sessions. This recording had exceptional international success, including the award of a Grand Prix du Disque. Jennifer gave 25 performances of Livre du Saint Sacrement round the world before the score was published. Jennifer was the Artistic Advisor to, and performed in, the LWT South Bank Show television programme about Messiaen in 1985. This programme has been shown all over the world. There were three screenings at the Barbican in 1999 as part of Visions – The Music of Olivier Messiaen. Jennifer gave the second London performance of Messiaen’s Livre du Saint Sacrement at the Royal Festival Hall in 1988. A full house, again with the composer present, gave her another prolonged standing ovation and her playing attracted more magnificent press notices. Following the great success of the filming of the première of Livre du Saint Sacrement , Channel 4 commissioned a further programme. La Nativité du Seigneur was filmed in concert at the 1989 Norwich and Norfolk International Festival and shown on Christmas Day. La Nativité du Seigneur is distributed worldwide and is currently being promoted for 2002 to commemorate the 10th anniversary of Messiaen’s death. In 1990, Jennifer’s outstanding ability and contribution to music received international recognition with the award of Personnalité de l’Année by the French-based jury. She was the first British woman to win the award and only the third British artist to do so after Sir Georg Solti and Sir Yehudi (later Lord) Menuhin; Sir Simon Rattle has since won it. In 1995, Jennifer opened a special festival at l’Eglise de la Sainte Trinité, Paris where Messiaen’s complete organ works were performed. The cycle was recorded by Jade Records; the boxed set of six CD’s received great acclaim, and Jennifer’s recording was also released as a separate CD winning, among other awards, the Diapason d’Or (France), Prix de Répertoire (France) and the Preis der Deutschen Schallplattenkritik (Germany). In 2001, she opened the new season of concerts at the Royal Festival Hall with a programme that included the UK première of a newly-discovered piece by Messiaen, Offrande au Saint Sacrement . In November, she was invited to Avignon by the Association Orgue hommage à Messiaen to give a recital and participate in the dedication of a plaque at the church where the composer was baptised. This was such a success that she was immediately re-engaged to repeat her programme in the 2002 Acanthes Festival. This is one of her many concerts around the world commemorating both the 10th anniversary of Messiaen’s death and the centenary of Maurice Duruflé’s birth. Regis Records has re-released all Jennifer's Messiaen recordings, made by Unicorn-Kanchana, as a boxed set of six CDs (RRC6001). These are also available as two single and two double CDs. All are at budget price and carry the Penguin CD Guide Top Recommendation, a judgement endorsed by The Gramophone (May 2002). Visit Jennifer's home page Back to top

Messiaen House in Fuligny © Malcolm Ball This is the 18th century house where Messiaen's aunts (Agnès and Marthe) lived and where he spent his summer vacations for many years from 1922 onward. Here he notated his first bird songs (later saying in his view the Aube region was the best location in France for larks) and composed, among others, Preludes for piano, Le Banquet Céleste , Le Banquet Eucharistique , Les Offrandes Oubliées , Le Tombeau Resplendissant and possibly Diptyque and Trois Mélodies as well as many more sketches that would find themselves in later works. Messiaen continued to visit his aunts in this house throughout his life. The current owner has decided to sell this house and the couple who wish to buy it intend to demolish it in view of the costs for its restoration. The Association LA QUALITE DE VIE reacted immediately, and is doing everything possible to have this "house of character" become an historical monument. The idea is to have this house bought by those who are interested in the world of BIRDS, in HERITAGE, in CONTEMPORARY MUSIC, in the ORGAN, in Olivier MESSIAEN... A FOUNDATION LE CHANT DES OISEAUX DE FULIGNY will make this place a concentration of Culture : "the grown-ups" and "the school children" will be able to learn and recognise the birds, their song, their life... One can imagine a specialised media library... and in a small auditorium one can listen to all the music and songs of the bird world... And maybe a care centre for injured birds and animals... © Thomas Bloch © Malcolm Ball Olivier's father, Pierre Messiaen (1883-1957) was born in Flanders - *one of Charles and Marie Messiaen's seven children (three brothers: Pierre, Léon and Paul; and four sisters: Marthe, Madeleine, Marie and Agnès). In 1900, the Messiaen family moved to Fuligny, in the Aube region, east of Troyes. Among the Messiaen children, one of the most artistically gifted was Léon, born 1884, a graduate of the École Nationale des Beaux-Arts; he was at the start of a promising career as a sculpture when killed in action in 1918. The Messiaen family tomb, in the churchyard of La Chaise near Fuligny, is surmounted by a striking sculpture after Léon Messiaen entitled L'Énergie fauchée ('Energy spent')*. Léon reworked the sculpture a copy of which can be seen close to the cathedral in Troyes that commemorates the one hundredth anniversary of the 1914-18 war. *Peter Hill & Nigel Simeone - MESSIAEN pp. 7-8 © Malcolm Ball © Malcolm Ball © Malcolm Ball Léon Messiaen Madeleine was the longest-lived of the seven children (b.1890) and married Paul Guéritte in 1912 and died in 1987. CALL FOR DONATIONS for the safeguarding of LA MAISON DES MESSIAEN in Fuligny (in Aube, in Champagne). Please make a payment to the LA QUALITE DE VIE Association. To make the treasurer's task easier: please choose bank transfer or Paypal. To make a transfer click on this link: https://docs.google.com/forms/d/1m9Pkc3PEOClwaQxpk1xBtYk6eCx6UQIFCwQgCUSpQtE/edit Its Board of Directors will be responsible for making it a concentration of Culture: "adults" and "school children" will be able to learn to recognize birds, their song, their life... (visits organized by the Establishments schools and Associations for the elderly are more and more numerous: Heritage and Culture) - This place will fit perfectly into the North-East Aube circuit: From Gaulle to Colombey-les-deux-Eglises, Napoléon to Brienne, Bachelard in Bar-sur-Aube, Voltaire in Cirey-sur-Blaise, without forgetting the Champagne Route. Regularly, those responsible for tourism in the North-East Aubois complain about the lack of attractiveness of this territory where France's radioactive waste storage centers are located. The current residence will be restored and protected. An Aube company specializing in the renovation of old buildings is in the process of providing a quote. Furthermore, we imagine the construction of three small wooden buildings, using the A-shaped house technique: see this example: https://www.boisdesalpes.net/batiment.php?noIDB=11 - a small library, - a specialized media library, - a small auditorium with around sixty seats (the capacity of a school bus) with a large bay window facing the meadow, where you can listen to all the music and songs from the world of birds, with juke-box type equipment , - a care center for injured birds and animals, - etc. All the details are in the draft Statutes which can be consulted by clicking on this link: https://www.villesurterre.eu/images/2021/Fonds-de-dotation-231117-Statuts-LA-MAISON-DES-MESSIAEN-FULIGNY-V13.pdf See also https://www.villesurterre.eu/index.php?option=com_content&view=article&id=684&Itemid=214 For organ lovers, there is another way to make a donation of 25 euros! On the occasion of the thirtieth anniversary of the death of Olivier Messiaen, the Forlane label, in co-production with the quantum label, and under the artistic direction of Pascal Vigneron, Director of the Toul Bach Festival, and producer of the box set, has released the complete organ works of Olivier MESSIAEN. This 8-CD box set was recorded with teachers and students from major organ classes at the largest European conservatories (more than 40 participants). In order to safeguard the Maison des MESSIAEN in Fuligny, where he composed many of his masterpieces, the LA QUALITE DE VIE Association invites you to purchase this box set. Part of this purchase will be donated to the preservation of this historic residence. We therefore suggest that you acquire this box as follows: You make a donation to the QUALITY OF LIFE Association. You send 50 euros. In this way you will help us to preserve the Residence of the MESSIAEN. And you will be able to deduct 60% of this amount in your tax return. It’s a great deal: the complete organ works of Olivier MESSIAEN, i.e. 8 CDs for 30 euros. And to thank you, the LA QUALITE DE VIE Association will send you the Box. If you are allergic to all these computer constraints send a cheque to: LA QUALITE DE VIE Association 8 route de Soulaines 10200 VILLE-SUR-TERRE FRANCE by providing your email address on the back of the cheque. Thank you for your generosity. Here are the Articles of Association of the Endowment Fund (English ) (French ) Here are the Rules and regulations of the Endowment Fund (English ) (French ) Here are Messiaen's own recollections of the house: 'My memories [of nature] go back to the age of fourteen or fifteen, chiefly to a period when I went and stayed in the Aube with aunts who owned a rather odd farm, with sculptures by one of my uncles [Léon], a flower bed, an orchard, some cows and hens. [...] To 'restore' my health, my brave aunts would send me out to tend a little herd of cows; it was really a very small herd ( there were only two or three cows) but even so I looked after them very badly, and one day they managed to escape and wrought havoc in a field of beetroot which they munched through in a few hours. I was told off by everyone in the village. The Aube countryside is very beautiful and very simple: the plain, its big fields surrounded by trees, magnificent dawns and sunsets, and a great many birds. It was there that I first began noting down birdsong'. Samuel 1967 pp.24-5; Samuel 1986, pp34-5. Peter Hill & Nigel Simeone - MESSIAEN pp.8 © Thomas Bloch © Thomas Bloch © Thomas Bloch © Thomas Bloch Watch video of the house and listen to the birds! Here