Album notes by Fernando Marín.
From an alchemical perspective, music was understood to have a healing function, restoring body and soul. Through its “humours”, harmonies, consonances and dissonances were believed to affect the spirit, well-being, mood and even physical health. During the Middle Ages, music appeared as a form of therapy in medical writings, including those of Constantinus Africanus (Opera Medica, c. 1070). Authors such as Athanasius Kircher (Musurgia Universalis, Rome, 1650) and Robert Burton (The Anatomy of Melancholy, 1621) subsequently discussed in detail how musical harmonies were thought to alter the humours of the body and relieve conditions such as melancholy. In the section Magia consoni et dissoni of his Musurgia Universalis, Kircher describes music as an “excellent” medicine for ailments associated with melancholic, furious or demonic humours. He explains how different sounds could produce complex effects in the listener by moving the sanguine, phlegmatic or choleric humours.
An intimate musical setting, intended for a private chamber or even for the solo player alone, provides an ideal environment in which these qualities of early music can be experienced most fully. Here, music expresses the affections and offers consolation to a discouraged, melancholy or saddened spirit, affected by the vicissitudes of daily life in a world that falls short of human ideals.
Tobias Hume’s Musical Humors (London, 1605) offers a particularly significant example of this intimate conception of solo music-making as both a pastime and a means of restoring the soul. Pieces such as My Hope Is Decayed and I Am Melancholy are especially revealing in this respect. At a time when the public concert was not yet a widespread institution, music for small ensembles was conceived for intimate settings, sometimes without an audience. The arrangement of voices in the original scores, with each musician’s part facing towards that player, illustrates this inward-looking practice rather than a layout designed around spectators. A work for a solo instrument could therefore become an almost meditative artistic experience. Beyond historically informed interpretation, the value of recovering this cherished practice lies in reviving that intimate moment and its benefits for the human spirit.
A recording can reproduce many of the conditions conducive to such an experience: silence, reverberation and an appropriate distance between the sound source and the listener. Yet a microphone does not select information emotionally in the way that human hearing does. An exceptionally complex and painstaking process of working with the recorded sound — editing, mixing and mastering — is therefore required to approximate the psycho-physiological functioning of the auditory system. By decoding and interpreting the information carried by the sound signal through timbre, colour, intensity and spatial reflections, we can discern the semantic and emotional meanings expressed by music. This work has been carried out meticulously in the present recording.
Instrument & strings
Viola da gamba: a copy of John Rose’s late sixteenth-century division viol, made in spruce and maple by Javier Martínez (2009).
Gut strings and bourdons made by Joan Xandrich from lamb and ram intestines, cleaned, twisted, dried and polished by hand. The bourdon strings are made from the gut of mature rams.
Recording & production
Fernando Marín — viola da gamba.
Recorded at Santuari de la Mare de Déu de Loreto, Ulldemolins, Tarragona, Spain, April 2017.
Sound engineer: Chris De Villiers.
Album notes: Fernando Marín.
Photography: Biel Capdevila.
Production, design and art direction: Da Vinci Publishing.
Printed with the support of S.P.L.M.
The copyright in this sound recording and artwork is owned by OMK–Da Vinci.
℗ & © OMK–Da Vinci Classics. DDD. Manufactured in Japan.