The later Wagnerian method of accumulating excitement, which we have seen anticipated in Die Feen, is employed also in Das Liebesverbot, as in the following passage, which, like the one previously quoted, gives us a decided foretaste of the meeting of Tristan and Isolde—
And if for nothing else Das Liebesverbot would be interesting for its use of the leit-motive. There was virtually none of it in Die Feen.
III.—THE OPERAS OF THE SECOND PERIOD
Rienzi will always be something of a puzzle to the student. Wagner's own accounts of it in later years show that he too was a little uncertain as to the reasons for its obvious defects. He had tired of his life among little theatrical people in minor provincial towns, so he deliberately planned Rienzi on an elephantine scale in order that it might be impossible except in one of the larger opera houses. He had "grand opera" in his mind throughout, he tells us; he intended not merely to imitate the showiest works of this genre but to surpass them in prodigality. Yet to suppose, he adds, that this was all that was in his mind would be to do him an injustice. He was "really inspired" by the subject, and especially by the character of Rienzi. First and foremost he had Rienzi in view, grand opera being only a secondary consideration; yet grand opera was "only the spectacles through which he saw the subject." He always saw it, he goes on to say, on its own merits, and never aimed consciously at merely musical effects; yet he could never see the material except in terms of the merely musical effects,—the arias, choruses, finales, processions, and so on,—of grand opera. "Thus on the one hand I was always influenced by my subject in working out the details of the work, while on the other hand I governed my subject entirely in accordance with the 'grand opera' form that was in my mind." It is pretty evident that he found it as difficult to come to any settled conclusion with regard to Rienzi as we do. There is truth in the view that many of the banalities of it are due to his having the Paris opera and the Paris public in view. But we have only to study the score in conjunction with those of Die Feen and Das Liebesverbot to see that many of these same banalities are the logical outcome of his cast of mind and his musical attainments at that epoch, and would certainly have appeared in his music even if the idea of Paris had never occurred to him.
To put it familiarly, the youthful Wagner had been obviously shaping for some years for a bad attack of musical measles; he had to get it out of his system, and Rienzi was the illness that enabled him to do so. To me it is the least satisfactory of all his works—far less enjoyable than Die Feen or Das Liebesverbot. One can forgive the eager young-mannishness of these very youthful works: but at twenty-six or twenty-seven one expects a composer to show more indubitable signs of originality. The commonplace of Rienzi is different from that of the preceding operas; it is almost an offensive commonplace; the outlines of the objectionable phrases have all been thickened and the body of them puffed out till they positively irritate us by their grossness and fatuousness. It is astounding how few phrases there are in all these six hundred pages[399] that really seize upon us: we could easily count them all on the fingers of one hand. On its harmonic side the opera gives us a strange impression of pretentious poverty. All through Rienzi Wagner's mind seems to be struggling to fight its way through vapour and murk to the light. His dramatic intentions are evident enough, but he can rarely realise them. It is in vain that he exploits all the formulas for dramatic expression as they were understood at that time—diminished sevenths for horror, syncopations for agitation, and all the rest of it; in vain that he languishes or threatens, warbles unctuously or declaims aggressively, lets loose his noisy orchestra and piles up massive choral effects; they all fail to move us because there is hardly ever any bite in the phrases themselves. The obvious faults of the work are due not so much to technical inexperience or limitations of vocabulary as to a sheer failure of the imagination; with the possible exception of Rienzi himself, not one of the characters has been seen with vividness enough to wring a really characteristic musical symbol out of the composer. No one lives except Rienzi; and he, as far as his music is concerned, is little more than half alive. Any critically-minded contemporary friend of Wagner's who happened to know all his work up to that time might have been pardoned for thinking, on the basis of Rienzi, that the composer was deteriorating, that on the whole his imagination had hardly grown at all during the past couple of years, and that none of the earlier defects of style had been corrected, while half a dozen new ones had been added—an intolerable prolixity, a tendency to rely on elephantine effects to the neglect of finely wrought detail, and to trust to stage mechanism to eke out the weaknesses of his musical invention. The only improvement on the earlier Wagner that the friend would have been able to observe in Rienzi would be that in spite of all its absurdities and infelicities, its commonness and elephantiasis, there is a new strength in the work. It is a strength clumsily used; the youthful hobbledehoy's limbs have hardened without his acquiring much more command over them than he had before, the boyish voice has gained in volume without much improvement in quality: but the general signs of muscular growth are unmistakable. Crude as the overture is, no one can deny its rampant, horse-power vigour. But the final convincing proof that though Wagner's voice was abnormally energetic in Rienzi his imagination was virtually at a standstill is the fact that the opera has no colour, no atmosphere of its own. Every other work of Wagner has. In Die Feen, as Mr. Runciman acutely points out, there is a strange new feeling for light; in the Flying Dutchman we are always conscious of the sea, in Tannhäuser of a world of sensuous heat set over against a world of moral coolness and rather anæmic aspiration, in Lohengrin of the gleaming river and the tenuous air of Monsalvat. Rienzi conveys no pictorial or atmospheric suggestions of any kind.
But the opera was only a reculer pour mieux sauter. He needed a text that should be more purely musical in its essence than this; and when he found it, in the Flying Dutchman—the idea of which came to him shortly after he had commenced work on Rienzi—his genius took its first decisive leap forward. For some years he had been strangely undecided as to a suitable subject for an opera. He had experimented, and was still to experiment, in several fields. In 1836 he had turned König's novel Die hohe Braut into a libretto, making quite a good romantic opera in four acts out of it.[400] (It was afterwards set by Joseph Kittl, in 1853, under the title of Bianca und Giuseppe, oder die Franzosen vor Nizza.) In 1837 he made a comic opera out of a story in the Arabian Nights, entitling it Die glückliche Bärenfamilie, oder Männerlist grösser als Frauenlist ("The Happy Bear Family, or Woman outwitted by Man"). This is a delightfully vivacious little libretto, which might well be set by some modern composer. Wagner wrote some fragments of the music for it, but quickly became disgusted with the style, and turned his back on the piece. In Paris in 1841 he made a preliminary prose sketch for a libretto on a gloomy and rather striking subject of Hoffmann's, Die Bergwerke zu Falun ("The Mines of Falun"), which one is sorry he did not set to music, for it has colour and a certain individuality: he would probably have made more of it than he did of Rienzi. But perhaps he felt that the sombre vein he would have had to pursue in Die Bergwerke zu Falun had been worked out to the full extent of which he was capable in the Flying Dutchman. In the same winter of 1842 he made a first sketch of Die Sarazenin ("The Saracen Woman"), expanding it in Dresden two years later.[401]
It was after all a sound instinct, no doubt, that made him concentrate on the Flying Dutchman and let the other schemes drop, for the Flying Dutchman gave him just what Rienzi did not—a concentrated dramatic theme, and one with a very individual atmosphere. Had his dramatic and musical technique been more advanced than they were at that time he would probably have condensed the story still further. He saw clearly enough that the whole essence of the legend—or at any rate the whole of the musical essence of it—lay in the Dutchman and Senta, and that all the rest was mere scaffolding or trimming. "I condensed the material into a single Act, being chiefly moved to do this by the subject itself, since in this way I could compress it into the simple dramatic interaction of the principal characters, and ignore the musical accessories that had now become repellent to me."[402] But his musical faculties, which developed with a strange slowness, were still lagging a good deal behind his dramatic perceptions; and the result is that to us to-day there seem to be a good many superfluous "musical accessories" in the Flying Dutchman, owing to the fact that Wagner has not been able to give real musical life to such characters as Daland and Erik. He himself has described for us very lucidly in A Communication to My Friends the diverging impulses in him that gave the Flying Dutchman its present only partly satisfactory form. He was wholly possessed by his subject, saw that it was necessary to allow it to dictate its own musical form and method of treatment, and honestly thought that he had let it do so; but the traditional operatic form was more potent within him than he imagined at the time. As in Rienzi, aria, duet, trio and the other established forms somehow "found their way into" the opera without his consciously willing them.
Still the structure of the Flying Dutchman is a great advance on that of Rienzi: what was really happening was that the musician in Wagner was beginning to see that the whole drama must be musical drama, the poet not being allowed to insert anything that was inconsistent with the spirit of music. He himself persisted in putting it the other way,—that the poet in him gradually took over the guidance of the musician. But we can see now that he misread his own evolution. The poet in him undoubtedly outgrew, bit by bit, the musical forms that had become stereotyped in the opera of the day; but the poet's growth only became possible when the musician, beginning to feel his own strength, gave the poet more and more imperative orders to shape his "stuff" in a form that would afford the musician the freest course. Wagner in later years insisted that after he had elaborated Senta's ballad in the second Act, he found that he had unconsciously hit upon the thematic kernel of the whole, and that this thematic idea then spread itself naturally over the whole drama like a network. That is not true if we take his words literally, for of course a good deal of the thematic material of the Flying Dutchman has no affiliation with Senta's ballad. But in the broad sense, and with regard more to his intentions than his achievements, we can see that he was right. The whole drama really emanates from Senta; the Dutchman himself, as Mr. Runciman puts it, is merely Senta's opportunity personified; the remaining characters are only there to make the before and after of the central episode clear. With more experience and a surer technique he could have cut away more of the excrescences of the libretto and concentrated the action still further, making it yet more purely musical, as he did with Tristan. But for the day he did marvellously well. With the Flying Dutchman was born the modern musical drama.
There is no mistaking the intensity and certainty of his vision now. He no longer describes his characters from the outside: they are within him, making their own language and using him as their unconscious instrument. The portrait painter and the pictorial artist in him are both coming to maturity. The Dutchman and Senta are both drawn completely in the round; we feel, for the first time with any of Wagner's characters, that we might meet them any day and that they would be solid to the touch. Even Daland and Erik, though not as real as the other two—for Wagner had not yet the art of breathing life into every one of his subordinate characters—have a certain substantiality. And roaring and whistling and surging round them all is the sea,—not so much the mere background of the drama as the element that has given it birth. Stylistically and technically the new work is leagues beyond Rienzi. There is still something of the old melodic mannerism—which, indeed, he was not to lose for many years yet—but in many of the melodies there is a new leap, a new swing, a new articulation; harmonically the work is richer; it often attains a rhythmic freedom beyond anything that Wagner had been capable of before; he is learning to concentrate his expression, and to beat out pregnant little figures that limn a character or depict a natural force once for all; there is a new psychological as well as a musical logic, binding the whole scheme together and working up from the beginning to the end in one steady crescendo. Wherever the score is tested, it shows something not to be met with hitherto either in Wagner's previous work or in that of his contemporaries. His imagination is at last unlocked.
After this he develops steadily and rapidly until a fresh check is given him, it being borne in upon him that neither his imagination nor his technique is equal to the creation of the new world that he feels stirring vaguely within him. But for a time all goes well. The Flying Dutchman had been finished in the winter of 1841. Tannhäuser was fully ready by April 1845, and Lohengrin by March 1848—just after he had completed his thirty-fifth year. In these seven years he exhausted all the possibilities of the style he had made his own; after Lohengrin he instinctively feels that he is at the end of the one path and the beginning of a new one, though where this is to lead him he has as yet no inkling. Both the later operas represent a gradual clarification and intensification of the style he had tentatively used in the Flying Dutchman. The breach with the older opera is even yet not complete; disguise the conventional features of it as he will, they are still recognisable; aria and duet and ensemble are still there, though they merge almost imperceptibly into each other. But if Tannhäuser and Lohengrin are in large part still the old opera, they are the old opera transfigured. The musical web spreads itself more and more broadly over the whole poetic material. Recitative virtually disappears; the text still retains a number of non-emotional moments for which no really lyrical equivalent can be found, but what would have been recitative naked and unashamed in Rienzi is now almost fully-clothed song—the address of the Landgrave to the Knights in the Hall of Song scene is an excellent illustration. The choral writing attains an unaccustomed breadth and sonority, and at the same time the chorus becomes a more efficient psychological instrument. The harmonic tissue becomes fuller. The melodic line becomes more and more expressive and sensitive. The orchestration begins to give a distinctive colour to both personages and scenes. A very ardent and penetrating imagination, the imagination of the born dramatist, seeing all his characters as creatures of flesh and blood, is now playing upon the material offered to the musician by the poet. Each scene suggests by its colouring its own indoor or outdoor setting, the hour of the day, the time of the year; yet each opera as a whole has a different light and is set in a different atmosphere from the others. The Wagner of this period reaches the supreme height of his powers in Lohengrin; and as one watches that diaphanous and finely-spun melodic web unfold itself, one is almost tempted for the moment to regret that the dæmon within him drove him on so relentlessly to another style. No one, of course, can be anything but thankful that Wagner evolved the splendid symphonic-operatic style of the second half of his life—the most serviceable operatic instrument that any musician has yet hit upon. But the more purely lyrical style of Lohengrin is so exquisitely satisfying in itself that one would have been grateful had he turned back to it for a moment in later days, when his melodic invention was in its fullest glory. The main burden of the expression, in the later work, shifts more and more to the side of the orchestra. In Lohengrin the voice is still the statue and the orchestra the pedestal. The whole work is the product of that equipoise of all the faculties that is often observable in composers at the end of their second period, a serenity resting upon their music that it never wins again in the more troubled after-years, when the soul is more at war with itself, and the lips can hardly find language for the pregnant images that crowd to them.
But vast as the imaginative growth had been from Rienzi to Lohengrin, it seems almost like a mere marking time in comparison with the subsequent development. Most instructive in this respect are the alterations Wagner made in his earlier works in later life. The Flying Dutchman ends with the destruction of the Dutchman's ship as Senta leaps into the sea. The stage directions in the first edition run thus: "In the glow of the setting sun the glorified forms of the Dutchman and Senta are seen rising above the wreck, clasped in each other's arms, soaring heavenward"; and the final page of the opera in its original form consisted of the "Redemption" motive followed by the motive of the Dutchman, the opera ending with the latter. When Wagner revised the work some years later, he was conscious of the abruptness and inconclusiveness of this ending. His pictorial imagination saw the transfigured forms of Senta and the Dutchman more vividly, and the more luminous vision found expression in the great stroke of genius with which the opera as we now have it ends. The thundering theme of the Dutchman no longer has the last word; the fortissimo swell of the full orchestra suddenly breaks, and in a slower tempo there steals out in the soft, pure tones of the wood-wind and harps the theme of "Redemption" in the form it first assumes in Senta's ballad, but with an unexpected heavenward ascent in the violins at the finish—
The effect is precisely as if the clouds had parted, and the figures of the Dutchman and Senta were seen soaring aloft in their purified and transfigured form.[403]
As the first version of the Faust Overture (1840) has not been published, it is impossible to compare it with the version we now have, which was made in 1855; but we may be certain that the comparison would prove as interesting as that between the earlier and the later versions of the Flying Dutchman finale. But the new Venusberg music that he wrote for the Paris production of Tannhäuser (1861) shows as emphatically as the altered Flying Dutchman ending how immeasurably greater than all his development from Die Feen to Lohengrin was the development from Lohengrin to Tristan—for it was in the Tristan period that he made this wonderful addition to Tannhäuser, the effect of which is to make the remainder of the score seem almost cold in comparison, a pale moon against a fiery sun. Had Wagner died after Lohengrin he would still have been the greatest operatic composer of his time. But the work of the later years is so stupendous in every respect, imaginative, inventive, and technical, that even Lohengrin seems hardly to be the product of the same mind.
IV.—THE MATURE ARTIST
1
The years 1848 and 1849 saw the climax of a great crisis both in Wagner's life and his art; it had been developing for two or three years before, and its reverberations did not wholly die away for some years after. All his life and his work at this time were, as I have already said, simply a violent purgation of the spirit—a nightmare agony from which he woke with a cry of relief. He shakes off the theatre, and faces the world on a new footing as a man. And in silence, unknown to everybody and almost to himself, he develops into a new musician. For the moment his mind is a jumble of art, ethics, politics and sociology. But as usual his artistic instincts guide him surely in the end. After many gropings in this direction and that, he settles down to the Ring drama, which he first of all plans, in 1848, in the form of a three-act opera with the title of Siegfried's Death. He falters a little even then, being obsessed by two other subjects, Jesus of Nazareth and Friedrich Barbarossa; but finally he rejects them both, the greater adaptability of the Siegfried drama for music being intuitively evident to him. The next twenty-six years are to be taken up with the working out of this gigantic theme, with Tristan and the Meistersinger as a kind of diversion in the middle of it; then comes the quiet end with Parsifal. I do not propose to discuss the philosophical—or pseudo-philosophical—ideas of any of these works. It is only as a musician that Wagner will live, and to a musician the particular philosophy or philosophies that he preached in the Ring and Tristan and Parsifal are matters of very small concern. Wagner himself was always inclined to over-estimate the importance of his own philosophising, and his vehement garrulity has betrayed both partisans and opponents into taking him too seriously as a thinker. Had he not left us his voluminous prose works and letters, indeed, we should never have suspected the hundredth part of the portentous meanings that he and his disciples read into his operatic libretti. To those who still see profound metaphysical revelations in the later works it may be well to point out that Wagner saw revelations equally inspired and inspiring in the earlier ones, which no one takes with excessive seriousness to-day on their dramatic side. The philosophising all smacks too much, for our taste, of the sentimental Germany of the mid-nineteenth century. For Wagner, Senta is "the quintessence of Woman [das Weib überhaupt], yet the still to-be-sought-for, the longed-for, the dreamed-of, the infinitely womanly Woman—let me out with it in one word: the Woman of the Future."[404] Tannhäuser was "the spirit of the whole Ghibelline race for every age, comprehended in a single, definite, infinitely moving form; but at the same time a human being right down to our own day, right into the heart of an artist full of life's longing."[405] "Lohengrin sought the woman who should have faith in him; who should not ask who he was and whence he came, but should love him as he was, and because he was what he appeared to himself to be. He sought the woman to whom he should not have to explain or justify himself, but who would love him unconditionally. Therefore he had to conceal his higher nature, for only in the non-revealing of this higher—or more correctly heightened—essence could he find surety that he was not wondered at for this alone, or humbly worshipped as something incomprehensible,—whereas his longing was not for wonder or adoration, but for the only thing that could redeem him from his loneliness and still his yearning—for Love, for being loved, for being understood through Love.... The character and the situation of this Lohengrin I now recognise with the clearest conviction as the type of the only really tragic material, of the tragic element of our modern life; of the same significance, indeed, for the Present as was the Antigone, in another relation, for the life of the Greek state.... Elsa is the unconscious, the un-volitional, into which Lohengrin's conscious, volitional being yearns to be redeemed; but that yearning is itself the unconscious, un-volitional in Lohengrin, through which he feels himself akin in being to Elsa. Through the capacity of this 'unconscious consciousness' as I myself experienced it in common with Lohengrin, the nature of Woman ... became more and more intimately revealed to me ... that true Womanhood that should bring to me and all the world redemption, after man's egoism, even in its noblest form, had voluntarily broken itself before her. Elsa, the Woman ... made me a full-fledged revolutionary. She was the spirit of the folk, for redemption by whom I too, as artist-man, was yearning."[406]
This seems all very remote from us now; one wonders how any one, even Wagner himself, could ever have taken these operatic puppets with such appalling seriousness. The Ring stands a little nearer to us; but no longer can we follow Wagner in his philosophising even there. For Wagner Siegfried was "the human being in the most natural and gayest fulness of his physical manifestation.... It was Elsa who had taught me to discover this man: to me he was the male-embodied [der männlich-verkörperte] spirit of the eternal and only involuntarily creative force [Geist der ewig und einzig zeugenden Unwillkür], of the doer of true deeds, of Man in the fulness of his most native strength and his most undoubted love-worthiness."[407] We can hardly regard Siegfried in that light to-day. As we meet with him in the libretto he is, as Mr. Runciman says, rather an objectionable young person; we cannot quite reconcile ourselves to his ingratitude and his super-athletic fatuousness; he reminds us too much of Anatole France's description of the burly, bullet-headed general in Les Dieux ont Soif—the sparrow's brain in the ox's skull. As we see him on the stage he is, under the best conditions, slightly ridiculous, a sort of overgrown Boy Scout. It is only in his music that he is so magnificently alive, so sure of our sympathy. Sensible musicians, indeed, do not trouble very much in these days about the metaphysics or the esoteric implications of the Wagnerian dramas. Wotan must stand or fall by his own dramatic grandeur and by the quality of the music that is given to him to sing, not by the degree of success with which he illustrates a particular theory of the Will. Tristan is none the better for all its Schopenhauerisms, natural or acquired; we may be thankful that it is none the worse for them.
Wagner's philosophical stock, indeed, was never a very large one. The "problems" of his operas are generally problems of his own personality and circumstances. His art, like his life, is all unconscious egoism. His problems are always to be the world's problems, his needs the world's needs. Women obsessed him in art as in life: they kindled fiery passion in man, or they "redeemed" him from passion, or they set a sorrow's crown of sorrows on his head by failing to redeem him. Passion, redemption, renunciation—these are the three dominant motives of Wagner's work; and wherever we look in that work we find himself. Indulgence—revulsion; hope—frustration; passion—renunciation; these are the antitheses that are constantly confronting us. In the Flying Dutchman, Vanderdecken-Wagner is redeemed by the woman who loves and trusts him unto death. Tannhäuser-Wagner fluctuates between the temptress and the saint. Lohengrin-Wagner seeks in vain the woman who shall love him unquestioningly. Wieland the Smith, the hero of a libretto he sketched in 1849, is again Wagner, lamed by life, but healed at last by another "redeeming" woman. Wotan-Wagner, finding the world going another way than his, wills his own destruction and that of the world. Tristan-Wagner finds love insatiable, and death the only end of all our loving. Sachs-Wagner renounces love. Parsifal-Wagner finds salvation in flight from sensual love. Always there is this oscillation between desire and the slaying of desire, between hope for the world and despair for the world. In 1848, in an hour of physical and mental joy in life, he conceives a blithe and exuberant Siegfried, the super-man of the future, striding joyously and victoriously through life. But the revulsion comes almost in a moment. He realises his solitariness as man and artist. "I was irresistibly driven to write something that should communicate this grievous consciousness of mine in an intelligible form to the life of the present. Just as with my Siegfried the strength of my yearning had borne me to the primal fount of the eternal purely-human; so now, when I found this yearning could never be stilled by modern life, and realised once again that redemption was to be had only in flight from this life, in escaping from its claims upon me by self-destruction, I came to the primal fount of every modern rendering of this situation—to the Man Jesus of Nazareth." Like Jesus, confronted with the materialism of the world, he longs for death, and reads a similar longing into all humanity.
So the oscillation goes on to the very end of his days. There is no need, no reason, to discuss the "philosophy" of such a mind. He is no philosopher: he is simply a tortured human soul and a magnificent musical instrument. All that concerns us to-day is the quality of the music that was wrung from the instrument under the torture.
2
The most astounding fact in all Wagner's career was probably the writing of Siegfried's Death in 1848. That drama is practically identical with the present Götterdämmerung; and we can only stand amazed at the audacity of the conception, the imaginative power the work displays, the artistic growth it reveals since Lohengrin was written, and the total breach it indicates with the whole of the operatic art of his time. But Siegfried's Death was impossible in the idiom of Lohengrin; and Wagner must have known this intuitively. This is no doubt the real reason for his writing no music for six years, from the completion of Lohengrin in August 1847 to the commencement of work on the Rhinegold at the end of 1853. His artistic instincts always led him infallibly, no matter what confusion might reign in the rest of his thinking. He conceives the idea of the Meistersinger, for instance, in 1845, just after finishing Tannhäuser. But a wise and kindly fate intervenes and turns him aside from the project. He was not ripe for the Meistersinger, either poetically or musically, as we can see not only by a comparison of his later musical style with that of Tannhäuser, but by comparing the sketch of the drama that he wrote in 1845 with the revised drafts of 1861. It was his original intention, again, to introduce Parsifal into the third Act of Tristan; but his purely artistic instincts were too sound to permit him to adhere to that plan. How unripe he was in 1848 for a setting of Siegfried's Death hardly needs demonstration now. The swift and infallibly telling strokes with which he has drawn Hagen and Gutrune in the Götterdämmerung, for example, were utterly beyond him then; it took twenty years' evolution before he could attain to that luminousness and penetration of vision, that rapidity and certainty of touch. So much, again, of the tragic atmosphere in which the Götterdämmerung is enveloped comes from the subtle harmonic idiom that Wagner had evolved by that time, that it is hard to imagine the extent of his probable failure had he persisted in setting the text to music in 1848. The lyrical style of Lohengrin, the leisurely spun tissue of that lovely work, were neither drastic enough, close enough, nor elastic enough for Siegfried's Death. And of this he must have had a dim consciousness.
So he puts the musical part of his task on one side for six years, broods continually over the subject, finds it growing within him, and at last shapes it into not one opera but four. When he begins work upon the music of the Rhinegold he is a new being. His imagination has developed to an extent that is without a parallel in the case of any other musician. The characters and the milieu of the Rhinegold are themselves evidence of the audacious sweep of his vision: he undertakes to re-create in music gods and men and giants, creatures of the waters and creatures of the bowels of the earth; the music has to flood the scene now with water, now with fire, with the murky vapours of the underworld and the serene air of the heights over against Valhalla. Never before had any composer dreamed of an opera so rich in all varieties of emotion, of action, of atmosphere. The practice he had in the Rhinegold developed his powers still further: in the Valkyrie the painting grows surer and surer, the imagination sweeps on to conceptions beyond anything that any musician before him would have thought possible: in Siegfried there is an absolute exultation of style; the music seems to dance and cry aloud out of pure joy in its own strength and beauty. His melody has already become terser and more suggestive in the Rhinegold, and has lost much of its earlier rhythmic formality. His harmonic range, while narrow enough compared with that of Tristan and the Götterdämmerung, has yet developed greatly. He dares anything in pursuit of his ideal of finding in his music the full and perfect counterpart of the characters and the scenes; that endless E flat chord at the commencement of the Rhinegold prelude is an innovation the audacity of which we can hardly estimate to-day.
It has been objected that the melody of the Rhinegold is on the miniature side, and that the score has little of the grand surge and sweep of the later operas. It may be so, but the style of the music seems admirably suited to the broad and simple outlines of this drama and the relatively simple psychology of the beings who take part in it,—beings who are now taking only the first step along the path that is to lead them all into such tragic complications. But in any case Wagner was obeying a sound instinct when he abandoned the broader style of Lohengrin in favour of the seemingly shorter-breathed style of the Rhinegold. It was the consequence of his intuition that his new dramatic ideas demanded a new musical form; we have to remember that everything he says on this topic in Opera and Drama is the outcome of his reflection upon Siegfried's Death and the best manner of its setting. The older forms of opera being inapplicable here, he had to devise a new method of unifying his vast design. He found the solution of his problem in an application to opera of the symphonic web-weaving of Beethoven; but for this he needed short and extremely plastic motives. That as yet he cannot weave these motives, and the episodical matter between them, into so continuous a tissue as that of the later works is only natural; to expect him to have done so would be as unreasonable as to expect the texture of Beethoven's second symphony to be as closely woven as that of his fifth. But Wagner knew he had a wonderful new instrument in his grasp, and he did well to learn the full use of it by cautious practice.
3
The leit-motive, of course, is not Wagner's invention. Other operatic composers had tentatively handled the device before him; and in his own day Schumann had seen the possibilities of such a method being applied to the song. In his Frühlingsfahrt, for example, the joyous major melody that accompanies the bright youths on their first setting out in life changes to the clouded minor as the poet tells of the ruin that came upon one of them; and everyone knows the sadly expressive effect of the winding up of the Woman's Life and Love cycle with a reminiscence of the melody of the opening song. The device of reminiscence in poetic or dramatic music is indeed so obviously a natural one that we can only wonder that the pre-Wagnerian composers did not make more use of it. But Wagner did more than employ it as a sort of index or label; he turned it into the seminal principle of musical form for perhaps three-fourths of the music of our time. He made it not merely a dramatic but a symphonic-dramatic instrument. He had experimented with the device from his youth, but until now without perceiving its symphonic possibilities. We have seen him carrying forward a significant theme from one scene to another in Das Liebesverbot. In Rienzi there is very little real use of the leit-motive. He will adopt a characteristic orchestral figure for a person or a situation at the commencement of a scene or "number," and play with it all through that particular set piece; but it is very rarely that he will remind us of a previous situation by importing the theme that symbolises it into a later situation. He does this, for example, with the "Oath" motive, which first accompanies Rienzi's story of his own vow to avenge his murdered brother (vocal score, pp. 77, 78), and is afterwards employed to accompany Colonna's threat of vengeance if Rienzi dooms him and his fellow conspirators to death (p. 266), Rienzi's rejection of Adriano's plea for mercy (p. 337), and finally Adriano's own resolve to be avenged upon Rienzi (p. 416). In the Flying Dutchman the tissue is largely unified by typical themes, which, however, are as a rule merely repeated without substantial modification, though now and then a motive is melodically transformed to suggest a psychological variation, as when the "Redemption" theme from Senta's ballad—
afterwards becomes the motive of "Love unto death"—
In Tannhäuser there is a good deal of recurrent material—the Bacchanale and the Pilgrims' Chorus, for instance—but the leit-motive can hardly be said to be used at all in the later sense. Lohengrin is strewn with leit-motives that are marvels of characterisation; but here too they recur in their original form time after time. For the most part they merely label the character: they do not change as he changes, nor do they spread themselves over the score with the persistence of the motives of the later works.
4
The leit-motive in the Ring is quite another matter. Most of the motives in the earlier operas were vocal in origin, and their relatively great length—which makes them as a rule unsuitable for a flexible symphonic treatment—is the direct consequence of the length of Wagner's poetic lines at that time. In Rienzi, for example, the motive of Rienzi's prayer, the "Sancto spirito cavaliere" motive, the "Freedom" motive, the motive of the "Messengers of Peace," and others, are all of this type. In the Flying Dutchman the motive of "Longing for death," the two "Redemption" motives, the "Daland" motive, the "Festivity" motive, the "Rejoicing" motive, the "Longing for redemption" motive, and several others, are all vocal melodies in the first place; of the same kind are the motives of "Repentance," of "Love's magic," of "Love's renunciation" and others in Tannhäuser; and in Lohengrin, the "Grail" motive, the "Farewell" motive, the "Elsa's prayer" motive, the "Knight of the Grail" motive, the "Warning" motive, the "Doubt" motive, and others. All of these are fully developed, self-existent melodies, not germ-figures destined for the weaving of a quasi-symphonic web. And though some of the less important motives in the early operas are short, they were not made so with any intention of using them plastically. The first things that strike us in connection with the motives of the Ring are their general shortness, their very plastic nature, and the sense they convey of not having been conceived primarily in a vocal form. It is true that some of them are vocal in origin, but that fact does not stare us so aggressively in the face as it does in the previous works; while the lines of the Ring are themselves so short that even when a phrase is modelled on one or two of them it never spreads itself out so extensively as the typical phrases of the Flying Dutchman, Tannhäuser and Lohengrin do. This at first sight seems to imply that the poetic form of the Ring exercised a powerful influence on the musical form. It is permissible for us to-day to invert that proposition. Wagner, writing in 1851, maintained that he had discarded the older form of verse, with its long lines and its terminal rhymes, because of his conviction that this was too conventional a garment to throw over the sturdy limbs of Siegfried, the untutored child of nature, and that he was therefore led to adapt the Stabreim of the Folk. Consistently with the theory I have already advanced in these pages, I prefer to believe—guided, as of course Wagner himself could not be guided at that time, by the evidence of the function the music performs in his later works—that the new orchestral musician that was coming to birth within him felt the necessity of shorter and more plastic germ-themes, and instinctively urged the poet to cast his material into a form that would place no obstacle in the musician's way. But explain it as we will, the fact remains that now he is coming to maturity his leit-motives are on the whole both more concentrated and more purely instrumental than they had been hitherto; as I have said, even when they come to us in the first place from the mouths of the characters, they assume quite naturally the quality of instrumental themes in the subsequent course of the opera, whereas a purely orchestral rendering of the themes of Tannhäuser and Lohengrin can never disguise their vocal origin. It is comparatively rarely that the Ring motives extend beyond two bars, or at the most three. The "Servitude" motive is virtually only one bar in length; so are the "Rhine Maidens' song," the "Smithing" motive, and the "Reflection" motive; the "Waves" motive, the "Ring" motive, the "Valhalla" motive, the "Might of youth " motive, the "Twilight" motive, the "Norns" motive, the "Dusk of the gods" motive, are all comprised within a couple of bars; several others run to three bars, and only one or two run to four.
In this respect, as in some others, the Meistersinger stands in a class apart from the other works of Wagner's maturity. It is the most purely vocal of all his later works, in the sense that while the orchestral tissue is superbly full and unceasing in its flow, the voice parts have an independence that is rare in the later Wagner. The style is in a way almost a reversion to that of Lohengrin, allowance being made, of course, for the more symphonic nature of the orchestral portion, and the more continuous nature of the whole. The Meistersinger is full of "set" pieces—arias, duets, trios, a quintet, choruses, ensembles, and so on. The necessity for all these lay in the nature of the subject; and Wagner, at that time at the very height of his powers, has so cunningly mortised all the components of the opera that not a join is observable anywhere. A superficial glance at a table of the Meistersinger motives would be enough to convince us, without any knowledge of the opera, that a great many of the themes have had a vocal origin, either solo or choral. Others owe their length to the fact that Wagner is painting masses rather than individuals; only a fairly extended theme could depict, for instance, the sturdy, pompous old Meistersingers and their stately processions. Where he is not following a vocal line or painting with broad sweeps of the brush, and is free to invent motives for purely orchestral use, he generally throws them into the same concise form as those of the Ring—the "Wooing" motive, for example—