🎵珍稀歷史錄音:黃金年代的波蘭鋼琴大師莫里茲‧羅森塔爾 (Moriz Rosenthal 1862-1946)演奏蕭邦的b小調馬厝卡舞曲,作品33之4
傳奇的李斯特學生、更曾是蕭邦著名學生米庫里(Karol Mikuli)的學生 - 黃金年代的波蘭鋼琴大師莫里茲‧羅森塔爾 (Moriz Rosenthal),與他同時代有密切交集的音樂家有例如布拉姆斯、約翰·史特勞斯、安東·魯賓斯坦、漢斯·馮·布羅、聖桑、馬斯奈和阿爾班尼士。
他一生跟在各個名鋼琴教育家下學習,1878年,在李斯特逝世前9年,他一直在李斯特指導下深造。他也是李斯特最得意的弟子。李斯特逝世後,他息影舞台並去維也納攻讀哲學。在六年後重返舞台,技藝有長足進步使人耳目一新,成為國際聞名「高貴氣質」的偉大鋼琴家之一。
羅森塔爾之所以出名,是因為他的技藝出彩輝煌,他對於音樂的平衡和分句非常敏感,他善於利用豐富的音色變化來保持住長的句子,即使在高音區,他也能以神奇的指觸發出優美豐滿的聲音。他創作了一些技巧非常難的鋼琴小品與改編曲,並與席勒合寫了《高級鋼琴彈奏法》。他的弟子包括了已故的鋼琴家波雷、羅森等。
Moriz Rosenthal (17 December 1862 – 3 September 1946) was a Polish pianist and composer. He was an outstanding pupil of Franz Liszt and a friend and colleague of some of the greatest musicians of his age, including Johannes Brahms, Johann Strauss, Anton Rubinstein, Hans von Bülow, Camille Saint-Saëns, Jules Massenet and Isaac Albéniz.
Rosenthal was born in Lemberg, Austria-Hungary (later Lwów, Poland, now Lviv, Ukraine) into a Jewish family, where his father was professor at the chief academy. At eight years of age he commenced his piano studies under Galoth (1869–1872).
In 1872, Rosenthal became a pupil of Karol Mikuli, Chopin's pupil and editor, who trained him along more academic lines at Lviv Conservatory. At the age of twelve he became a pupil of Rafael Joseffy in Vienna. His debut occurred in Vienna in 1876. He had immediate success and after a tour of Romania he was made Court Pianist of Romania when he was fourteen years of age. From 1878 to 1879 he studied with Liszt at Weimar and Rome. He was associated with the great Hungarian master until 1886, when Liszt died at Bayreuth. Having the conviction that a well-rounded classical education was necessary in his work as an interpreter, he studied at the Staats Gymnasium in Vienna and at the University, where he was a pupil in philosophy under Von Zimmerman and Brentano and in esthetics under Hanslick. His virtuosity guided by a probing intellect was nonpareil. In 1912 he was made Kammervirtuoso for the Emperor of Austria.
As Liszt's pupil, Rosenthal made appearances in St. Petersburg, Paris, and elsewhere. His general education, however, was not neglected, and in 1880 Rosenthal qualified to take the philosophical course at the University of Vienna. Six years later he resumed his career with the piano, achieving brilliant success in Leipzig, and in Boston, where he made his U.S. debut in 1888, and subsequently in England in 1895. He taught at the Curtis Institute of Music from 1926-1928. From 1939, he taught in his own piano school in New York City, where he died in 1946.
His pupils included Charles Rosen, Robert Goldsand, and Jorge Bolet. An anthology of Rosenthal's autobiographical writings was published as Moriz Rosenthal: In Word and Music (ed. Mark Mitchell, Allan Evans. Indiana University Press, 2006), which also contains a CD of representative and unpublished recordings.
工商時間:台灣絃樂團成立三十週年講座 - 留聲機黃金時代(1900-1940)小提琴名家演奏錄音
2020年適逢台灣絃樂團成立三十週年,古殿樂藏的殿主將前往舉辦一場講座作為慶祝。
https://youtu.be/RzYliE3x_Y0
當天將會播放以下這些歷史小提琴名家的原音蟲膠唱片:
Joseph Joachim(1831-1907),
Bronislaw Huberman(1882-1947),
Fritz Kreisler(1875-1962),
Eugen Ysaye(1885-1931),
George Enesco(1881-1955),
Carl Flesch(1873-1944),
Joseph Szigeti(1892-1973),
Ginette Neveu(1919-1949),
Micha Elman(1891-1967),
Jascha Heifetz(1901-1987),
Cioconda De Vito(1907-1994),
David Oistrakh(1908-1974),
Adolf Busch(1891-1952),
Jan Kubelik(1880-1940),
Toscha Seidel(1899-1962)
8/29(六)14:30
主講人:王信凱(古殿樂藏殿主)
主持人:陳昭佺
票價:300/人
地點:台灣絃樂團(台北市中正區臨沂街75巷4-1號B1)
報名表單:
https://docs.google.com/forms/d/e/1FAIpQLSfcqd8seqydZIK78vxVTRLa_z3hMi0sAU5hvwni4ZH1rJwr0g/viewform?fbclid=IwAR1TRxEEsn9bc79x6UU9r6i7RsvsxnLEAv9UjcJo-YJFhRFfEpujTy9dPfA
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[Meeting Martin Luther King Jr. in Boston]
Having lived in Boston for several years, I'm very used to a conversation with questions like "where are you from", "what do you do", etc at social events or church. Now, let's imagine that I lived in the year of 1953, just a few years after world war II. On an ordinary weekday morning, when I was on the Green Line B branch (which then was numbered "route #62") along Commonwealth Avenue toward downtown, I started a conversation with an African American guy who got up at the BU central stop. I quickly got into the typical Bostonian conversation:
"Hi, what's your name?"
"Martin." He said.
"I'm Jerome. Nice to meet you."
"Nice to meet you, too."
"Are you a student at BU?"
"Ya. I go to the divinity school."
"That's cool. What do you study there?"
"I'm a doctoral student in systematic theology."
"Wow, that sounds very hard-core. So did you come to Boston to attend this program?"
"Ya. I'm from Atlanta, Georgia. I moved here two years ago after getting my bachelor of divinity."
"So are you a pastor?"
"Yes, I am."
"Cool. So where are you heading right now?"
"I'm going to downtown to meet my finacee. She's a music student at New England Conservatory. We're going to get married in Alabama next month."
"Wow, congratulations!"
That's true. I met the civil right activist-to-be Martin Luther King Jr. in the city of Boston, where it's never a surprise to randomly run into a doctor or a professor on the street. In a few minutes, I heard more about his story. While living in the south most of his life, he did spent 4 years in Boston, where he attended Boston University and got his PhD in systematic theology. While racial segregation (which came to existence after the civil war) was still prevalent in the south, Boston was the first city where I felt he was free to do everything without discrimination. He really enjoyed this city. And instead of living in the dorm of BU, he rented an apartment at 397 Mass Ave, right next to today's Orange Line Mass Ave station.
Boston was also the city where he met his wife Coretta Scott. They got married in June 1953. And he was incredibly young as a doctoral student -- he skipped two grades in high school and completed college at the age of 19. By the time he started doctoral study in Boston (at the age of 22), he already obtained his first seminary degree. By the way, he was also the assistant pastor at Twelfth Baptist Church, an African-American congregation near Dudley Square.
--------
Now the conversation continued. Martin and I started talking about Christian church and theology.
"Which church do you go to?" He asked.
"The XXX church. It's an evangelical church."
"Ah, Christian evangelism." From his eyes, you could tell there was probably something in his head.
"What do you think about it?"
"Well, I'm a pastor, and I do build my ministry on the teaching of Jesus. But I hope your church is not like one of the typical American churches today. I think really miss the point of the gospel."
"What do you mean?"
"I mean, they've been focusing too much on individuals being saved and ignoring the injustice in this society. They miss their mission to liberate the oppressed."
"Well, isn't a Christian church supposed to share the gospel and convert sinners to God?"
"Yup, but doesn't the gospel free us? How can you say you're sharing the gospel while so many people in this country are oppressed and suffering from inequality?"
"You're right, but this should be the outcome of salvation, instead of the salvation itself..."
"(Sigh.) I think the some churches really need to shift focus." He breathed before continuing. "Old faiths like the bodily resurrection, virgin birth and miracles that contradict the science may not be necessary for Christianity today. Churches are called to realize the Kingdom of God on earth by exercising justice and mercy..."
Now I could sense where on the "church spectrum" he was. He was vastly influenced by Walter Rauschenbusch's social gospel, a theological thought popular in the early 20th century that called for a return to the "Kingdom of God" doctrine. Church's primary calling, in social gospel's perspective, is to bring God's kingdom on earth by applying Jesus' teaching to solve social issues and rescue the oppressed. Along with Mohandas Gandhi's nonviolent approach, it shaped King's theology and fueled the later movements he led.
And It was also interesting to see theologically how liberal his was. He casted his doubt on some essential doctrines that most Christian denominations held true back then. If you are from an evangelical background, this may get on your nerves. (But keep in mind that he lived before the age of neo-orthodoxy, and people often abandoned traditional views when running into doctrines that contradict scientific knowledge.) And this is probably why while many pastors today would say King's accomplishment was fueled by the Christian faith, but avoid talking too much about his view on doctrines.
--------
Let's get back on the train scene. At the Park Street underground station in downtown Boston, I said bye to the newly met friend Martin and saw him disappearing in the crowd. I could tell he's a brilliant and eloquent person, but might not expect two years later he'd be the person would be a key leader in the Montgomery bus boycott, nor decades later he'd deliver his famous speech in Washington. I might not agree with everything he said, but I'd definitely remember this conversation with Martin, a person that was once like me, who lived to Boston short-term to pursue a degree and was shaped by the personality of this city.
--------
[Afterthought] As a member of an American evangelical church (and also a foreigner of a minority group), the story of Martin Luther King Jr. continues to puzzle me. His view on certain doctrines are likely to be condemned as unorthodox by evangelical churches, but meanwhile, as the "saved" people, do we eager to live out and advocate the biblical justice in daily life as he did? Or we're always being "gospel-centered" while ignoring the all-inclusive nature of the biblical gospel?
(In pictures: Martin Luther King Jr.'s school, apartment and church in Boston.)
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Jasmine Sun's Cello Recital@A Train Leads The Way To Jazz, invites you to taste. Reservation : (02) 27212322 (Translated by Bing)
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