Wagner

ZURICH—PARIS (1849-1861).

He was now, indeed, in a pretty pickle. At Dresden he had an assured livelihood and time to write operas; and, despite his former experience of hunger and want, he threw away his position for the sake of an idea. He afterwards was wont to complain that he only wished to be kept alive in reasonable comfort, and he would in return present the world with masterpieces. Yet he was not content when he was, for a comparatively slight return in daily labour, kept comfortably alive. But, after all, what appears at first to have been an act of madness turned out anything but disastrous in the long-run. It is true that without the generous help of Liszt, Wesendonek and others he could not have lived as he did in Zurich, and, as it was, constant apprehensions of approaching poverty harassed him. The old fear of an empty belly which got into his very blood and bones in the Riga—Paris period now began to show itself in those appealing letters written to his friends when there appears to have been no necessity whatever. He had exaggerated hopes and exaggerated fears. The hopes were realized—as well as anything can be realized in this imperfect world—at Bayreuth; the fears found expression in the begging letters of which advantage was taken by every mean and cowardly spirit without the intelligence to understand his real greatness. Mendelssohn, we are reminded, wrote no such letters; but Mendelssohn, it may be remarked, was always rich, and has no such record of charitable deeds as stands to Wagner's credit. The nearest parallel to the case of Wagner is that of Beethoven in his old age. He, although perfectly well off, scared himself almost to death with his dread of poverty. Wagner's letters written about this time are well worth reading. There is no need to discuss them; they should be read and carefully weighed. Nor do I propose to spend any great space on the prose writings of the period. They are full of theories which were no sooner formulated than they had to be discarded in practice. At a time when Wagner was quite thoroughly misunderstood, the notion—perhaps naturally—became prevalent that he was simply completing a work commenced by Gluck. Now, no two men ever had more widely different aims than Wagner and Gluck. True, both wrote for the theatre, both employed singers and orchestra; and there the likenesses terminate. Gluck never sought to change the musical forms in use in opera. He retained the old recitatives, airs, concerted numbers, and choruses; not Handel himself clung more firmly to the old forms and formalities than Gluck did in Orpheus and Iphigenia. He sought, in the first place, to substitute worthy and dignified subjects for the ancient frivolities which had inspired composers since opera became popular; he wanted those subjects treated in a sufficiently dignified way, and, above all, in a reasonable way; he resolved that his music should be worthy of the drama. No concessions were to be made to the prima donna or vain tenor: the music had to be dramatically appropriate. He got magnificent results; and when the leaven of Wagnerism has ceased to work and froth and bubble in the public brain—in a word, when Wagner's music is no longer mere exciting new wine, and we are as accustomed to it as we are to the music of Beethoven—then we shall turn back to Gluck (and also to Mozart) and find them as young and fresh as ever.

Wagner's aim was totally different. First, music, he held, was played out: one must have the spoken word with it. He went to the myth for subjects, and gave plentiful reasons, which need not detain us, for the choice. Then—and here the effect of his early association with the theatre shows itself—the music was in nowise to hinder the actor; therefore all formal set numbers must be discarded and replaced by his "speech-singing" expressive recitative which should be beautiful as sheer music, and not hinder the actors from playing their parts as well as singing them. And, finally, he came to the conclusion that in his music-drama he could effect a synthesis of all the arts. Music and acting were the basis; there had to be scenery, and the scenery must form pictures, with the figures always properly placed, according to what I suppose painters would call, or refuse to call, the laws of composition. But each of the figures, or groups of figures, on the stage had also to be regarded as an entity, and as sculpture had not to be excluded from the synthesis, the poses must always be sculpturesque.

Here was a programme indeed! Very fine it seemed to his young followers; when new it seemed wholly admirable. Unfortunately, as Wagner found, the moment it was tried it proved impracticable and useless. Take sculpture, for example. Sculpture, I take it, has reached a fairly high point when the marble figure gives one the sense of life and of motion. Wagner, with his sculpturesque poses, instead of letting the living figure give us directly the impression of life and of motion, sought (always theoretically) to attain the end by an imitation of an imitation. Moreover, no moving figure ever did or can suggest sculpture—even if we wanted such a suggestion, which we don't. Even the Commandatore in Don Giovanni, with the aid of stiff gestures and plentiful whitewash, ceases to look like a statue as soon as he opens his mouth to sing. Consider, too, the notion of making, so to speak, set pictures—of dealing, that is, with his puppets and scenery in exactly the opposite spirit to that in which he wished to deal with vocal music. A realistic picture suggests Nature, and if the figures are well done they suggest human figures; a well-arranged scene does the same. There was no reason for getting indirectly, again by an imitation of an imitation, an effect that can be got directly. As for producing a series of "composed" pictures, it was practically impossible and highly undesirable. A carefully-composed picture needs time for its appreciation, and no one could, or would, try to judge or be affected by an ever-changing series of pictures. Besides, if one did try, the attention would be hopelessly withdrawn from the main things—the drama that is going forward and the music. The picture plan is still tried at Bayreuth, with disastrous results. With the most beautiful scenery it would fail; and the Wagner family appear to be colour-blind, the magic garden, for instance, in Parsifal looking like a cheap bed-hanging.

Then take, again, the set forms. Wagner eliminated the double bars and full stops, even as Beethoven had done, to an extent, in the "Heroic" Symphony, where theme leads into theme without a break; but his music is full of form, and also of forms, and the more he wrote the more careless he became about keeping up an appearance of continuity when vital continuity there was none. Wagner's forms were vaster than those of his predecessors; but for all that they are there.

Wagner's essays are worth reading by those who have the time and the physical and mental strength, if only because they reveal a man thinking on wrong lines while he is doing on right ones; but they are terribly long-winded, and many weary pages are devoted to demonstrations of the obvious or the actually fallacious. Mr. W. Ashton Ellis has given many years of a valuable life to translating them into something which is not English and not German. For the ordinary music-lover I believe the above summary will be sufficient to enable him to understand Wagner's aims at this period, and we shall presently see how far he was able to attain them, and to what extent they refused to be, and could not be, attained. The most valuable of his writings are those on conducting and on Beethoven. The latter has some bumptious and comical allusions to "world conquerors," the Germans suffering badly at the time from an attack of swelled head, subsequent to their defeat of the unhappy, unprepared French.

At Zurich Wagner was occupied with a multiplicity of other pamphlets, with conducting concerts, with his librettos, and so on. Hans von Bülow came to him as a pupil, and proved a devoted friend, afterwards letting him take his wife, Cosima, of whom he, Bülow, it is true, stood in no particular need. Wagner had sent the score of Lohengrin to Liszt, and it was produced at Weimar in 1850. It presently went from opera-house to opera-house, and everywhere triumphed, so that a few years later Wagner could complain that he was probably the only German who had not heard it. In 1853 he published the words of The Nibelung's Ring, which aroused the premature ire of those who did not know how he intended to treat it musically.

I may here say that my ear is not sufficiently attuned nor my mind accustomed to the subtleties of German for me to offer any judgment on the prosody of Wagner's librettos. So far as I can understand them, they are uncouth enough. On the other hand, dramatically they are admirably constructed; and when we compare the words with the completed musical setting we can see how the drama was, so to speak, always latent; the words are as an invisible writing, on which the music is poured like a liquid, and out starts the drama, unmistakable and irresistible.

In 1855 Wagner went to London to conduct a season of the Philharmonic Society. That body invited him on the recommendation of Sainton, the violinist, and the season was one of its most successful. The feuds that arose, and the newspaper and other squabblings, have small interest for us now; but it is certain that the finer spirits appreciated, or partly appreciated, him, and Royalty flattered him. Into this period comes the Paris performance of Tannhäuser, which was a disgraceful failure—I mean disgraceful to the Parisians, and especially to their Jockey Club, which resolutely went to work to prevent the music being heard by cat-calls and shoutings. The event was not of any great artistic importance—indeed, it is hardly worth calling an event; it was only one more sin on the soul of a musically benighted people.

Wagner's prospects were still of the poorest; he was still living mainly on charity; but in 1859 he had finished Tristan, and much of the Ring was sketched or actually written. He was amnestied and free to return to Germany, and he could do little good there. Tristan was accepted at Vienna, but the production was put off. He was busy on the Mastersingers—busy with all manner of impracticable dreams, and could not earn a livelihood. His concert tours brought him little or no profit; in Paris a series of concerts cost him 10,000 francs, and where on earth he found the money I do not pretend to know. He was fifty-one years of age; his fortunes seemed at their very worst, the outlook was of the blackest, when of a sudden all was changed. King Ludwig of Bavaria sent for him, and promised to help him in every possible way. He had many rebuffs to face, but from this time (1864) his ultimate victory was assured.

MUNICH—TRIEBSCHEN, 1864-1871.

From the outset squabbles and intrigues made Wagner's life bitter. He did not do things by halves, and when he had succeeded in getting the music school of Munich re-organized to suit his wishes, with Bülow as chief director, the local musicians felt they had little cause to love him. Bülow was appointed kapellmeister of the Court Theatre; reforms, peculiarly disagreeable to those reformed, were set on foot; and singers, players, régisseurs, who had anticipated sleeping away their existence in the good old fashion, were violently awakened by this reckless adventurer, charlatan, and what not, who had won the King's ear. The invertebrate flunkeys attached to every Court were jealous of his influence over the King, and did what they could to hinder the execution of his plans. But Wagner was not the man to be hindered, and if these backboneless crawling things made life at Munich so loathsome to him that he sought peace to complete his work at Triebschen, near Lucerne, nevertheless his plans were carried out. Tristan and Isolda was produced in 1865 and The Mastersingers of Nuremberg three years later. If I had space, it would be amusing to quote the contemporary criticisms passed on the first. Tristan was hopelessly misunderstood at the time, and even now it is misunderstood by many professed Wagnerites. It created an uproar in Germany; in England our sires were too busy singing the oratorios of Handel, Haydn and Mendelssohn to pay any attention.

Tristan was the first opera to be finished after Wagner had published his many theories, and it was their completest refutation. He himself wrote afterwards that in composing it he found how far he had gone ahead of his doctrines; but, as a matter of fact, he had not gone ahead of them at all: he simply forgot all about them, and composed as if they had no existence. In no opera in the world is there such an entire absence of the calculation that working to a theory would have involved. It is the most intense and, to use Wordsworth's word, the most inevitable opera ever written. Words, music and action seem to have originated simultaneously in the creator's brain. Writing to Liszt, Wagner said he meant to express a love such as he had never experienced. It was as well that he never experienced it: no human creature could endure the strain for twenty-four hours. Here we have the elemental passion of man for woman and woman for man in a degree of intensity that is nothing less than delirium. The action is simple, the story is simple. Isolda has nursed Tristan when he was picked up wounded; she has loved him and he has loved her. He has killed her betrothed, Morold, and she conceives it to be her duty to kill him, but she cannot. Tristan dare not aspire to win her, and when she is claimed by his uncle, King Mark of Cornwall, he is sent to bring her. At this point the opera opens.

The prelude begins with one of the love themes; other themes are worked in; the parts weave and interweave with each other, swelling and mounting until a shattering climax is reached; then all subsides, and an effect of terrible suspense is produced by the last subdued phrase in the bass as the curtain rises, and we feel that something tragic is to come. Here we have Wagner the full and ripe musician. As a technical achievement this prelude is marvellous; the polyphony is as intricate and yet as sure as anything in Bach or Mozart, part winding round part, and each going its way steadily to the climax; and the white-hot passion expressed by this means makes the thing a miracle. There is nothing like it in Tannhäuser and Lohengrin. Here we are entirely free of the Weberesque four-bar phrases; the rhythms are subtle and complex, though to the ear they sound clear and simple enough. When the curtain goes up we see a sort of tent arranged on the deck of a ship. From aloft a sailor chants a wild sea-song, unlike any sea-song ever chanted off the stage and yet redolent of the sea and salt winds.

Isolda is lying on a couch, her face buried in her hands; Brangaena stands by. In the sailor's song she has fancied some gibe at herself, for she is being carried off against her will by the man she loves to wed an old man she has never seen. She starts up in rage, and then, realizing her position, asks Brangaena where they are. Now, Wagner, if he scarcely considered the prima donna, took great pains with the lesser characters, and Brangaena never opens her mouth without giving us something of magical beauty and tenderness. Quite unconscious of the impending tragedy, she remarks that they are drawing near Cornwall, and that before evening they will land there. The gently-rolling sea is kept before us by an accompaniment made out of a phrase of the sailor's song. "They will land"—that means to Isolda that she will become the property of the old man she has never seen, and lose for ever the man she has no hope of gaining, the man whom she has every good reason to hate and despise. This is a drama of passion pitted against reason—against everything excepting passion, and Wagner loses no chance of making the situation clear. Here, as in every other opera, he is, if not first a dramatist, yet always a dramatist. "Never!" screams Isolda, and curses the vessel and all that it holds. Astounded, Brangaena tries to comfort her; but Isolda is a woman, and means to have her way. There must be plenty of air in such a deck-tent, but Wagner, with a spite that is itself somewhat feminine, makes her, in feminine fashion, complain of a want of it; so one of the curtains is drawn aside, and she can see what she wants to see: Tristan standing on what seems to be the prow, but is really the stern, of the vessel. There he stands, the man she hates and loves, and shows no sign of discomposure, although the helmsman invariably holds the tiller at such an angle that the ship must be gyrating like a teetotum, thus offering a simple, if coarse, explanation of Isolda's qualms. The music up till now has been made up of the fragment last quoted of the sailor's song, and one of the love themes—a simple phrase of four notes, out of which lengthy passages are woven. When the curtain is drawn a fragment of the sea-song is again heard, and then this love phrase is taken up by the orchestra and filled with sinister, smouldering passion. Isolda's anger gathers and mounts against Tristan, and when this theme arrives

it is the announcement of her determination that death for both of them shall end an impossible situation. This, however, we do not learn until later; for the moment the theme conveys little special meaning to us. It is when we hear the drama a second time that its appalling tragic force is felt. Isolda tells Brangaena to command Tristan to come to the pavilion. Kurvenal, his servant, sings a scoffing song, in which all the sailors join, in spite of Tristan's endeavour to stop them. Brangaena rushes back and hurriedly closes the curtains. Isolda, half-crazed, tells the whole story as it occurred previous to the rising of the curtain—how she nursed the wounded Tristan, found him to be the slayer of her betrothed, took his sword and was about to kill him, when he opened his eyes, and the sword dropped from her listless fingers. Brangaena is sufficiently astonished; Isolda works herself up into a paroxysm of fury; and now the drama is indeed on foot. Brangaena has a long, lovely, soothing passage to sing, and in her over-anxiety to serve her mistress she accidentally suggests to Isolda the very means of revenging herself on Tristan, and terminating at the same time her own misery. "You remember your mother's art," says Brangaena: "do you think she would have sent me over-seas with you without a means of helping you?" Isolda knows it is the love-potion she means. She has only to drink the contents of a small flask, and old King Mark will become at least tolerable to her. The flask is in a casket, and another is there, as Isolda knows, full of a deadly poison. She commands Brangaena to pour out the poison. Brangaena, terrified, beseeches, implores; but Isolda insists; and in the midst of the dispute the sailors suddenly roar out their "Yo-heave-ho!" The sea had ceased, as it will in moments of preoccupation or intense emotion, to haunt our ears for a time; now it breaks in again, and we feel as if it had really never ceased. Kurvenal enters, and tells them to get ready to land. Isolda tells him point-blank that she will not stir until Tristan has come to demand her pardon for a sin he has committed. Brusquely, Kurvenal says he will convey the message; Brangaena again prays to her mistress to spare her. "Wilt thou be true?" replies Isolda; and the voice of Kurvenal is heard: "Sir Tristan!"

A minute of frightful suspense occurs while Isolda is waiting for Tristan; and, as the situation is to be one of the most poignant in the drama, it is only fitting that Wagner should prelude it with one of his most tremendous passages. Isolda tells Tristan what is his crime, and how she had meant to slay him. He offers her his sword to carry out her old purpose, and she laughs at him. "A pretty thing," she says, "it would be for me to go to King Mark as his bride with his nephew's blood on my hands. We must drink together to our friendship, that all may be forgotten." Brangaena has been tremblingly preparing the potion, and, not knowing what to do—not daring to give the poison, not daring to disobey her mistress—she has poured out the elixir of love. Isolda hands it to Tristan, who fully understands Isolda's meaning and half of her intention—if, indeed, there is another half, for Wagner has given Isolda a true touch of womanly character in leaving it uncertain whether or not she really means to poison herself. He takes the cup and drinks; she, with a cry of "Betrayed, even here!" snatches it from him and drinks also.

Here we have got many leagues away from Lohengrin, with its scene between a man and a jealous, ungenerous, querulous woman, and TANNHÄUSER, with its contest between an impossible platonic affection and piggish lust. There is not a touch of staginess about Isolda; she was not born in the green-room. In her we have two elemental passions in conflict—her love for a man, and her hatred for the same man after he has shown manly gratitude by preparing her a lot that is loathsome to her. The character of Tristan is not so transparent or simple. He had loved Isolda—so much is certain; but whether he gave her up to curry favour with the King (he himself says as much afterwards), whether he dares not ask for her for himself, whether he does not know that Isolda loves him—about all this we know nothing.

What we do know is that standing there on the deck of the ship are two very tragic figures. They have drunk poison; they are consumed with passion one for the other; death is close at hand, and there is nothing to prevent them confessing their love and dying in each other's arms. If Wagner meant us to accept the love elixir as the genuine spring of the immediate drama, he might have saved himself the trouble. It is the imminent presence of death that brings their love to light, as it is their love that takes them to death. They gaze upon one another, and rush into each other's arms. Brangaena, turning round, is horrified to see what her officiousness has accomplished. The music rolls on in a torrent of almost unendurable sweetness; the ship reaches land, and the curtain drops as Tristan and Isolda, oblivious of all but themselves and their passion, stagger in one another's arms, and the trumpets sound without as the King approaches to claim his bride.

I hope I have succeeded in setting forth clearly the forces at work and the nature of the two people on whom they are working. Writers have indulged in grotesque pages of explanation and speculation, from which they might have been saved by a careful reading of the libretto, supplemented by a slight acquaintance with the music. The subject might easily have become intricate—in fact, hopelessly involved and entangled—but Wagner's consummate dramatic art, stage-craft, and knowledge of stage effect have combined to make all as clear as the day. The end of each act sees the lovers in a situation which is at heart the same, though in externals different. Rapt in each other, they care nothing about the sailors, attendants, approaching crowds, and the rest, at the end of the first act; at the end of the second they scarcely understand Mark's passionate affection—they only know it is an enemy of their love; and, finally, they are glad when death frees them from life, which means an incessant trouble and interruption to them. The tragedy deepens and grows more intense with each successive scene; each separates them more widely from life and all that life means, until in the last act the divorce is complete. This is the purpose of the drama; this is the drama, and those who do not like it must turn to another opera.

If the drama is clear, so is the music. Wagner's powers were now at their fullest and ripest; in invention, technical skill, mastery of the colours of the orchestra, he towers far above every composer born in the nineteenth century. Nietzsche, in one of his many quarrelsome diatribes, says Wagner determined to be a musician and made himself one by sheer will-power. But not by taking much thought, nor by determination, nor by exercise of will-power, does any man become an artistic inventor, as Nietzsche would have perceived had he himself been capable of more than spasmodic, fragmentary thought. Tristan is full of great melodies: gigantic themes, like that which is played while Isolda awaits Tristan's entrance; tender ones, like the music given to Brangaena; passionate and intolerably sweet, like the duet of the pair after the drinking of the philtre. The other acts contain even more amazing things, and to them we shall come in due time. First let us note how Wagner sustains his background and atmosphere throughout the first act. At times, when our attention has to be concentrated on the personages on the opening stage, the sea song theme, with its smell of the pungent, salt sea air, disappears; then, as I have remarked, it gradually creeps in again, so that we do not realize that it has ever been absent; or, again, as during the conversation between Isolda and Brangaena, it breaks in abruptly, with the roar of the seamen's voices and Kurvenal's savage orders. It is managed with the most consummate skill. Though the tent blots out a view of the ocean, yet the mast and bellying sail (which ought to be visible), and the miraculous music, preserve an ever-present sense of the sea, and in that atmosphere of keen freshness and ozone the characters begin to work out their destiny. To understand Wagner's real greatness and the personal quality that differentiates his art from the art of all other musicians, let us try to realize what this means. Weber and Mendelssohn had written picturesque music; they gave us landscapes, the rolling sea, black woods, moaning winds; and having done that, they were satisfied. But where they left off Wagner began; their completed picture was for him nothing more than a background. Against it he placed his characters, with their different thoughts and emotions fully expressed. Now, in music you cannot express two or more conflicting emotions, even if you have two themes, each of which shows its own emotion when played separately, and set them going together. However many parts a piece of music may be written in, it is the mass of tone reaching our ears, it is the ensemble, that makes the effect. It is obvious, then, that when Wagner puts a shrieking female on the deck of a ship which is shouldering its way through a gently-rolling sea, the same music must serve for the lady and the sea: it must suggest the sea and express the lady's emotions. He could not give picturesque music to the orchestra and let the female indulge in real screams, or even musical imitations of real screams. That would be to step beyond the boundaries of art; for neither real screams nor their imitations are beautiful, and—if a truism may be pardoned to complete a nice sentence—without beauty there can be no art. In spite of much nonsense that has been written and talked, Wagner never sacrificed beauty. Those foolish tales which I used to read in my youth—of how Wagner appropriately, if daringly, sustained discords through long discordant situations—what are they but the blatherskite of long-tongued persons who could talk faster than they could think? Wagner would not sacrifice beauty. He made the characters say, in notes as well as words, what they had to say; he always got the colour and atmosphere of the scenic surroundings into the music. By inspiration and marvellous workmanship he made each phrase serve a double purpose: it expresses the emotion of the person who sings, it gives the atmosphere in which the person is singing. More than anything else, it is this that gives his music its individual character. Such music is bound to remain for ever fresh. So long as trees and grass, rain and sunshine, running waters and flying cloud-scud are things sweet to man's thought, so long will the music of Wagner's operas remain green, always new and refreshing, full and satisfying. He often achieved the task, or helped himself to achieve it, by showing us Nature in sympathy with the human mood of the moment (see the second scene in Tannhäuser, the last act of Tristan, the whole of the last act of The Valkyrie); but he succeeds equally well without these touches of his unrivalled stage-craft.

Further back I referred to Wagner's earlier and later use of the leit-motif. In its naive, primitive simplicity the device is certainly not highly artistic. When our academic gentry use it in their festival oratorios, they are supposed to show themselves very advanced. But what purpose, musical or other, is subserved by arbitrarily allying a musical phrase to a personage or an idea and blaring it out whenever that personage or idea comes to the front? Wagner early realized the uselessness of the proceeding, and, as I pointed out, in Tannhäuser there are no leit-motifs, though passages and parts of passages are repeated. In Lohengrin it is used rather for a dramatic than a musical purpose. By the time he wrote Tristan he had learnt the splendid artistic uses to which a rather commonplace device could be put. The differences between the leit-motif in Lohengrin and the leit-motif in Tristan are two: in Tristan they are more significant—indeed, they are pregnant to bursting—and more fully charged with energy and colour; also they are not stated and restated in their elementary form as in Lohengrin, but continually subjected to a process of metamorphosis. This last mode of developing a theme he probably learnt from Liszt, and without it both Tristan and the Ring would be very different. But while these are the most striking characteristics of Wagner's later leading themes and mode of using them, it must be remembered that he was now absolute master of every device of operatic art previously known, and of many he invented as he went along. The same theme in Tristan has a dozen functions to fulfil; it may be changed almost out of recognition to suit a particular occasion, and a few minutes later, for a dramatic purpose, it may be stated in all its original plainness. I advise all who wish to understand Tristan not to fret themselves with those rascally and stupid guide books which merely addle the brain with their interminable lists of motives. Throughout the opera new matter is continually introduced, with old themes, changed or unchanged, woven into the tissue; and to go hunting for these old themes, to try to recognise them whenever they crop up, is not only to lose one's enjoyment of the music, but to run a fair risk of misapprehending it altogether, and the drama as well. This jack-fool twaddle about there being not a single phrase in an opera which has not grown out of another is manifestly absurd—for out of what does the first one grow?—and utterly untrue. In every scene of Tristan an enormous amount of new material is added; it is the richest thematically of all the operas. But this labelling of nearly every phrase as the This, That, or the Other motive has confused thousands of people; they fatigue themselves by incessantly trying to remember the significance of a phrase which resembles one that has been heard before; and instead of letting the music make its natural and proper effect, they grow bewildered, and blame Wagner for what is in reality the fault of the analysis-makers. To follow Tristan, one need not know more than the few fragments I have quoted above; in fact, without any knowledge whatever it can be followed. The themes have no arbitrary significance attached to them; they are expressive music and tell their own tale. But, of course, when one has heard the opera many times—and twenty performances, supplemented by a study of Von Bülow's incomparable piano arrangement of the score, are hardly enough to enable us to begin to comprehend the real richness and vastness of Tristan—then gradually new features are found, new lights are thrown by the use of leit-motifs, and slowly the music yields us that multiplicity of complex delights—delights intellectual, emotional, or purely sensuous—that only the greatest works of art can give. Take, for example, the theme which Isolda sings when she perceives death to be the only cure for her woes. Later, when she is compelling Tristan to drink the poison-cup, the sailors break out into "Yo-heave-ho!" and he says, "Where are we?" "Near to the end!" she says, to the accompaniment of this same theme. To one who barely remembers the phrase the effect is marked enough, but to one who knows every phrase and its associations the double meaning is almost horrifying. It is idle to search out such points as this with the aid of a guide, for while you are waiting for them you lose the music in which they are set; the prevailing mood eludes you, and the points themselves fail to make their effect. There is another danger. People easily go leit-motif mad, and their insane imagination creates a leit-motif out of any two phrases that have a superficial and accidental resemblance. Tristan and the Ring are not musical puzzles. The themes are quite able to look after themselves, and to assert themselves at the proper moment. Many of them are not leit-motifs at all. The passage out of the sea-song, which is heard constantly through the first act, is not a leit-motif, nor are many of the other subjects. They receive symphonic development; but, after all, the opening four notes of Beethoven's Fifth Symphony do not form a leit-motif. I have dwelt at length upon this, for misguided people have blinded both themselves and others as to Wagner's true aims and methods and the splendour of the accomplished thing by trying to read into his music a host of trifling and pettifogging allusions which he never intended. There is enough to break our minds upon without troubling about these.

In the second act we are left in the dark as to what has happened since we left Isolda in Tristan's arms on the deck of the ship. Some years ago an excited discussion took place on a very momentous question—"Did Isolda marry King Mark or not?" If not, it was strange that she should have been left free enough apparently to see Tristan whenever she wished, and Mark's expostulations at the end of the act seem rather unwarranted in the mouth of a man whose honour, in the Divorce Court sense, has not been smirched; yet, on the other hand, it is unlikely that a legendary King, with the bride in his palace, would wait so long for the marriage as to allow the many pretty incidents mentioned by Brangaena to happen. Yet again, if they were married, Mark, in the third act, shows a more than heroic willingness and less than cuckold readiness to let Isolda go free. Probably Wagner never gave the problem a moment's consideration, which is hardly surprising when we consider his own multitudinous love affairs. He was not writing a Sunday-school tract, but a drama of passion so intense that purity, prudence and all such considerations were thrown to the winds.

The act opens with a very Proteus of a theme. Its entrance is like a thunder-clap in a cloudless sky. The conductor lifts his stick, and then—

—an unprepared discord which must have pained the ears and grieved the hearts of the ordinary opera-goers and pedants when the opera was first given. This subject is used in connection with the notion of daylight as a nuisance to lovers in the subsequent conversation of Tristan and Isolda—a notion which we shall examine presently. Presently another subject is heard, one of which extensive use is made in the first scene—

The curtain rises. It is a sultry summer night; the black woods stand round a garden; on the left is the castle of Mark, with a torch blazing at the doorway, making the surrounding night blacker. Sounds of hunting-horns are dying away in the distance. Brangaena and Isolda are there listening, and Brangaena, to music of enchanting beauty, is warning Isolda that the hunters can be no great way off. "Listen to the brook," says Isolda. "How could I hear that if the horns were near?" Then comes one of Wagner's matchless bits of painting—the brook rippling through the silent night. Isolda is now going to extinguish the torch, as a signal to Tristan that he may approach. Brangaena protests, and warns Isolda against Melot, who has arranged this night hunt as a trap to catch Tristan; and she bewails the officiousness which led her to substitute the love-philtre for the poison. The rest of the scene may be passed over. The music is woven out of themes just quoted, and another which will play a big part in the love-duet:

Of course, Isolda prevails. Brangaena is sent to keep watch, and Isolda throws down the torch to the Death motive. Tristan rushes in, and the most passionate love-duet ever written begins.

After the first ecstasies have subsided the lovers converse. They must talk about something—what should it be? As Wagner's thoughts were occupied with Schopenhauer at the time, he makes them talk a sort of pseudo-Schopenhauer. Light is their enemy; only in night—extinction—can perfect joy be found. It was the deceitful phantoms of daylight—worldly ambitions—that betrayed Tristan into acting so basely towards Isolda (before the drama opens); it was the light of the torch that kept him so long from her this night; and now in the darkness they find rapturous peace. This is the substance of what is said. Twice Brangaena warns them that the dawn is at hand, but they do not heed her. Her songs are exquisite enough, surely, but the lovers, steeped in their bliss, have no ears for them. Their own music is far more beautiful:

And again:

The lovers are presently awakened. At the very climax of a mad, tumultuous passage Brangaena gives a scream; Kurvenal rushes in, and then—enter Mark, Melot and the other hunters. Melot's trap has worked satisfactorily.

The cold red dawn slowly breaks. The phantoms of the daylight have broken in upon the dream of night, which alone is true. It is here that many would have the act terminate. Such an ending would leave the idea of the act half expressed, and shatter the noble architectonical scheme of the whole drama. The idea of the act—that the light is the lovers' enemy, the dark their friend and refuge—has to be worked out to prepare for the last act; the idea of the drama—that the lovers must be seen gradually thrust away from life (which is light) to death (which is eternal night)—must be carried one step further. Mark, in an agony of grief, asks them why they, the two he loves best in the world, dishonour him in so frightful a fashion. He presses home to them their sin and his suffering, his affection and their indifference to it; and he ends up with the question, "Why?" Tristan cannot answer; he perceives only that Mark's love is a more terrible menace for them than any trap laid by Melot. Without their passion they cannot live, and it is not Melot and the general outside world that threaten to sunder them, but their protector and dearest friend. The passion is irresistible, and Tristan faces the inevitable. He asks Isolda if she will follow him where he is now going: she replies that she will; and he, after taunting Melot with his treachery, lets him thrust him through with his sword. The drama has moved a stage further on, and there remains now only the logical completion. Anyone who thinks all this is to read into the opera a meaning that is not there merely accuses me of being greater than Wagner; without this we have only a commonplace Divorce Court episode.

The next act takes place in the courtyard of Tristan's castle in Brittany. It is in a state of decay. In the hot afternoon sun the sea shines like burnished metal, and Tristan, who has been brought there by Kurvenal, lies delirious. Presently one of the saddest songs ever written sounds from a shepherd's pipe without. It half awakens Tristan, and he talks of it—how it has haunted him since his childhood. Kurvenal tells him Isolda has been sent for. He becomes more and more delirious, and at last, after an outburst, he faints; then awakens and sings the sublime passage in which he sees Isolda coming over-seas, the ship covered with sweet-smelling flowers. The accompaniment to this piece of magic is a figure taken from the fourth theme I have quoted in this chapter. It is given at first to the horns, and over it sways a lovely melody, leading to Tristan's cry of "Oh, Isolda!" which occurs again and again until Isolda does come.

There are few tender and beautiful and pathetic things in music to match it. Presently the horn of the shepherd is heard again; but this time it plays a lively tune, as a signal that the ship is in sight. Tristan goes mad for joy, and tears the bandages from his wounds. As Isolda rushes in he staggers into her arms, and dies there to the phrases in which they had first spoken after drinking the love-philtre. Isolda's plaints are as touching and profound as those of Donna Anna in Don Giovanni after her father has been murdered. There is again tumult; even at the last the lovers cannot be left alone; another ship comes in sight, and Melot and Mark's warriors rush in. Kurvenal fights and kills Melot, and is himself stabbed. He receives the wound, and feels his way to his master's side, and dies groping for his hand. Mark and Brangaena come in. She has confessed to the mistake she made in giving the wrong potion, and he has come to make all well. Isolda pays no attention, but, after a beautiful phrase from Brangaena, rises and sings the wonderful Death song. The drama is now ended; the lovers' passion has led them whither they knew it was leading them from the beginning. Night has come on, and Isolda falls on Tristan's body and dies, fulfilling the promise she had made—that where he went she would follow. And so ends the greatest music-drama ever written, and the greatest likely to be written for centuries to come.

We must pass on now to The Mastersingers, an old idea of Wagner's. The music was completed at Triebschen. Here is nothing of the tension, burning passion, and unfathomable depth of Tristan, but a pretty love-story, with some comedy and more than a little of very broad farce. In it Wagner determined to satirize the musical pedants, and he did so with considerable acerbity. But it is not to see his enemies roughly handled that we go to The Mastersingers: it is to hear one of Wagner's two most beautiful operas. There is no need to go through it closely, as in the case of Tristan. The methods are those of Tristan; we have the themes used as leit-motifs, and also long passages woven out of them and new matter; we have the harmonic freedom of Tristan, the same gorgeous orchestration, and even more than the same marvellous polyphonic writing. But, broadly speaking, the drama counts for comparatively little, and the opera consists of a series of enchanting songs and scenes. The very title tells us that we are not simply to follow the destinies of a hero and heroine. The person mostly in evidence is Hans Sachs, a sort of heavy father, who has some of the most glorious music. The young lover comes along—Walther—and tries to win Eva by gaining the prize in a contest of minstrels; Beckmesser, a pedant, opposes him. Sachs supports him, and he wins. Every note of the music can readily be understood. There are regular set numbers provided for in the structure of the libretto, so as to come in naturally; there is even a sextet—which I have often heard encored—and the opera winds up with a chorus. It disproves Wagner's theory that in the Ninth Symphony Beethoven had said the last word in pure music, and that henceforth words would always be necessary; for here the text is often a mere excuse for using the human voice, and little of the music would be unintelligible without it.

BAYREUTH

The establishment of a festival theatre where, humanly speaking, ideal performances of all the great operas could be given—this was long a dream of Wagner's. He knew what could be done and how to do it; he knew also that it was not done because managers, conductors, bandsmen and singers had formed careless and slovenly habits, and were blinded by prejudices and traditions surviving from the days of old Italian opera. King Ludwig helped him as far as he could, the good burghers of Bayreuth were ready to give him a site, societies were formed to rake in money; and after apparently interminable preliminary difficulties had been overcome, the business of building the house was begun. It stands high on a hill, away from the centre of Bayreuth—a great structure of red brick and timber, not an imposing piece of architecture by any means, yet not unpleasing to the eye. Inside every seat is arranged so to afford a perfect view of the stage, and the orchestra is in a pit, so as to be unseen, although the singers, wherever they may be placed, can see the conductor. The improvements Wagner made on the stage have themselves been improved on, and in this respect Bayreuth is no better than many other theatres. At the beginning Wagner secured every possible appliance, and then set to work to teach his men how to use them. And it was just in this that he reformed the opera-house: he insisted on everything being done artistically and with the utmost care. Nothing had to be slurred over; every detail had to be carried out as conscientiously as if the fate of empires depended on it. The idea was novel in operatic circles. It aroused opposition; but in the end Wagner got his way, and what was at first declared impossible, then difficult, is now done as a matter of course in all the serious opera-houses. It is in this very matter that Bayreuth has now fallen far behind other German towns, and can no longer be regarded as a serious art centre. In another respect it has departed from the original intention. That was to give model representations of all the fine operas, with the best artists obtainable. But, under the rule of the Wagner family, only Wagner's works are played; while as for the artists, Mr. Siegfried Wagner—Richard's son—often directs, although he is an inferior conductor, and petty intrigues are allowed to prevent some of the greatest singers singing there. Wagner's idea was magnificent, but it needs a Wagner to execute it. However, Bayreuth has done a great service, and now what becomes of it matters to no one.

Bayreuth was opened with performances of the Ring, that enormous music-drama which consists of three huge music-dramas and a shorter one. Now, it was the Ring more than any other of Wagner's works which led to him being misunderstood, and afforded opportunities for misrepresentation. When the libretto was published, long before the music was written, it was called a monstrosity, and one professor implored Wagner not to set it. At first sight it seems so hopelessly involved and intricate, the main dramatic idea works its way so sinuously through such a maze of subsidiary ideas, that intellectually honest and intelligent people can hardly be blamed if they are unable to see at a glance what it is all about. Yet the plot is not more complicated than that of many a novel, and the real trouble is that we won't take the pains over it that we do over a novel, or, perhaps, do not apply our intelligence in the best way. At this time of day no one, I hope, will condemn a work of art because it cannot be grasped in a glance.

There are four music-dramas, or operas (I use the terms indiscriminately, now that there is no danger of the Wagnerian opera being confused with the older forms). Wagner made each self-contained, complete and comprehensible by itself, and yet he carried the main action on from one to the next until the final catastrophe; but he did this at the cost of much repetition, whence another charge brought against the work—that of its interminable tedium. I will therefore first disentangle the main idea, which is simple. Let it be granted that Wotan is ruler of the world—not a first cause, but a god, limited in his powers, conditioned, ruling only so long as he obeys the laws inscribed in Runic characters on his spear. How he arrived in this position we do not know, any more than we know the origin of the Greek gods; indeed, in this respect and others there are parallels between the Greek and the Northern mythology. Wotan goes in fear lest the powers of the nether world usurp his domination, which he wants to make absolute. He makes a pact with the giants—the Titan forces of the earth—that be will give them Freia if they build him a castle, Valhalla, which he intends to fill with slain warriors in sufficient numbers to keep down his foes. This is his primary, essential, fatal blunder; for unless the gods eat of Freia's apples every day they must wither and their powers decay. But Wotan means to cheat the giants, and Loge, the deceitful god of fire, who is ultimately to destroy the whole of the present régime, has been sent off to find a means of doing it. It is when so much has been accomplished that Wagner raises the curtain on the first scene of the first drama. The Rhinegold is entirely devoted to an exposition of the main drama.

The gold lies in the Rhine. The Rhine maidens play about it. It is only a pretty plaything for them. The Nibelung comes and steals it. Meanwhile, far above, Wotan and his wife Fricka awake and find Valhalla built, and now Wotan has to pay the giants. They arrive; Loge has not arrived. Loge does arrive and makes his excuses—no man will give up a beautiful woman, for no matter what sum. But he tells of the Rhinegold, and the giants agree to accept it in lieu of Freia. Wotan and Loge go off and get it by a trick. But Alberick has shaped part of it into a magic ring, which gives its possessor absolute power over the whole world. When they come back to conclude the bargain with the giants, it is found necessary that Wotan should give up the ring also. He does so, after resolving on his grand idea, which will appear presently; and the gods enter Valhalla while the Rhine maidens below are heard bewailing the loss of their plaything.

The ring is cursed, and no sooner do the giants begin to share their treasure than they fall to disputing about it. Fafner kills his brother, and making off with all, buries it in a cave—"Hate Hole"—and changing himself into a dragon, by virtue of the Tarnhelm which is amongst the treasure, he settles down to guard it. At any moment now Wotan's empire may be taken from him; the ring he must gain somehow, but by the laws written on his staff he may not perpetrate such an act of injustice as taking it himself. His position is more tragic than he knows. His brilliant idea is the sword, and here is its theme, one of the most important in the work:

He will raise up a breed of heroes, let them fend for themselves in the world—even heap pains and trials upon them; and in the end a fearless hero will arise, find this sword, and of his own absolute free-will slay the dragon and take the ring. He is trying to jump out of his own shadow, as we see immediately in The Valkyrie. Siegmund, his son, the hero, takes the sword, and then commits adultery and incest with Sieglinda, his sister, the wife of Hunding. Fricka, the punisher of matrimonial crimes, compels Wotan to let Hunding slay Siegmund. This is done, though Brunnhilde, the incarnation of love, tries to save the hero. She has to be punished—the laws that bind Wotan are inexorable—and he has to put away love; in order to rule, love must have no place in his thoughts nor influence his actions. Brunnhilde is put to sleep, and a hedge of fire set blazing round her. There she must sleep until a hero arrives who has no fear of Wotan or his spear, and will pass through the fire and take her for bride.

The hero is the son of Sieglinda and Siegmund; he kills the dragon, takes the ring, shatters Wotan's spear, passes the fiery hedge, and weds Brunnhilde. The details we shall examine when we deal with the drama of Siegfried. Wotan's part is now ended; he retires to Valhalla to await the inevitable dénouement. He willingly abdicates, and wills his own destruction and the destruction of Valhalla and all that existed under his rule. If power involves the compulsion to renounce himself, to destroy all that he loves and all that makes life sweet, then he rather renounces life. So he awaits during the Dusk of the Gods, until Siegfried has been slain and the ring restored to the Rhine. His own power being broken, and the power that lay in the ring being again in the hands of the innocent Rhine-maidens, there is nothing to control Loge, who blazes up in sheets of fire, and Valhalla is consumed, while the Rhine maidens swim joyfully about in the bubbling, roaring Rhine.

I have tried to trace as clearly as possible this main story as it pursues its course through the tangle of subsidiary stories. In dealing with a drama so richly stored with material, where every rift is loaded with ore, much has necessarily to be left untouched; in such a sketch as this one cannot do more than indicate the broad masses. There is no philosophic idea, no exposition of a philosophy. Wagner was no philosopher, though he found in Schopenhauer's Will to Live, and its Renunciation, material which he could use for poetic and dramatic purposes. The "lessons" which many ingenious persons find here are not lessons at all, but the ground-facts on which the drama is based. That the power of gold—signified by the ring—carries with it the curse of gold is not a thing to be inferred from the drama; it is assumed as the starting-point of the drama. That a man cannot by many subterfuges hold power in this world without incidentally committing acts which revolt the better part of his nature—this, again, is no lesson, but a fact taken for granted. I will not waste space on the thousand odd "meanings," "lessons" and so on found by the enthusiastic in Wagner. His ideas were at once the substance and the inspiration of his music-dramas; but he never dreamed of writing copybook headings. He had in language to make his characters talk about these ideas for two reasons, each sufficient in itself. First, excepting in melodrama and rough-and-tumble farces, the audience must know the motives actuating the personages of the drama—their situation, their emotions, ambitions, fears and what not. Without that all drama would be an incomprehensible jabbering and gesticulating of mummers, fit only to be put on the London stage at the present moment. Second, if Wagner spread himself in the expression of certain things where an ordinary dramatist would have dealt with them more briefly, it must be remembered that he was writing words to set to music. An animadversion on the length of the speeches would be perfectly just if the drama were meant to be spoken; as the drama is meant to be sung, it is irrelevant and silly. Now, it is idle to say, in answer to all this, that Wagner proves the truth of his premisses by the deductions he draws in the drama, as in Euclid a proposition is stated to be a truth and then proved to be a truth. In Wagner nothing is proved. Accept his premisses, and you understand the subsequent drama; wait for the premisses to be proved true, and there is no drama for you to understand—no drama, but a series of incoherent, unrelated and inconsequent incidents. Finally, we all know that when a man tumbles over a high precipice he is killed. Suppose that in a melodrama the villain tumbled and is killed. Would some wise commentator write, "The master here proves the wickedness of villainy, and shows conclusively how it always meets with its just punishment, for the villain tumbles over a precipice and is, if we mistake not, killed. It is true the same fate unfortunately overtakes the hero, but the circumstances and the moral are different. The villain met his just reward; an unlucky accident befell the hero. Underlying this is the profounder truth that when men—and we will even say women—fall off high places, they get killed or seriously hurt"? This is on a par with the "truths" and "morals" found in the Ring.

Throughout the Ring Wagner fairly let himself go in the matter of gorgeous, riotous colour in depicting Nature—the earth, the waters, clouds, and the working of the elements. He had ampler opportunities than any of his previous works afforded. He had not, as before, to place his characters in a scene, to arrange a background for them. Many of the characters are the elements typified—the water-nymphs, the giants, Donner, Loge, Erda. Wotan himself rides on the tempest, surrounded with fearful lightnings; the Valkyrie maidens ride through the air on supernatural horses amidst thunder and wind and rain. The whole action takes place in the open air, or in the bowels of the earth, or the depths of the Rhine; mountain and storm-lashed woods, dismal caverns and chasms, the broad river, are always before us. Two scenes take place under a man-made roof: in the first act of The Valkyrie we have Hunding's rough hut, built round an ash-tree, which penetrates the top, and its branches sway and dash together above the actors' heads; in the Dusk of the Gods there is Gunther's hall, completely open on one side. Undefiled Nature, healthy and wild and sweet, is always present, and always in sympathy with the character of every scene. Besides being magically picturesque, the music is also continuously in a high degree dramatic, and it has yet another quality: it is charged with a sense of a strange, remote past—a past that never existed. No archaic chords or progressions occur, but by a series of miraculous touches the atmosphere of a far-away past is kept before us. To save coming back to this again, I will mention such instances as the Rhine-maidens' wail, heard far down in the valley as the gods march triumphantly to Valhalla; the passage in which Siegmund recounts how on coming home one day he found the house in ashes, his sister and father gone, and only a wolf-skin lying on the ground; the Fate theme, and the haunting song of the Rhine-maidens in the last act of the Dusk of the Gods.

Now, though one would regret the loss of some of the music I have mentioned, the Rhinegold is tedious, long in proportion to the significance—musical and dramatic—of its content, and on the whole a bore. I never go to see it. The Fricka music in the second scene is as effective on the piano as in the theatre, and the last scene is as effective on a concert orchestra as in the theatre; in fact, in the theatre the device of a pasteboard rainbow, coloured to suit German taste, detracts from the effect. Only a fool would dare to say that Wagner should have done this, that or the other; but I venture to say that if he had not suffered from that very German malady, a desire to work back to the beginning of things, and to embody the result in his art, Wagner would have found a better means than a two-hour long "fore-evening" to prepare for the real drama of the Ring.

That drama opens in earnest with The Valkyrie—the story of how, in pursuing his ambitious plan, Wotan is forced to sacrifice first his own son, then his daughter Brunnhilde, who is the incarnation of all that is sweet and beautiful in his own nature. She shares, it is true, his curiously limited immortality—an immortality that may be, and finally is, curtailed—but she can suffer a punishment worse to her than extinction. The prelude opens with the roar and hoarse scream of the storm as it dashes through the forest—- the plash of the rain, the flashing of lightning and the roll of the thunder. The musical idea was obviously suggested by Schubert's "Erl-king." In each we have the same rapidly-reiterated notes in the upper part, and Wagner's bars are simply a variant of Schubert's. The curtain rises on Hunding's hut; the door is burst open, and Siegmund tumbles in exhausted, and falls before the fire. Sieglinda gives him mead, and one sees it is a case of love at first sight. Hunding enters, and, finding Siegmund to be an enemy of his, gives him until morning, and tells him that then he must fight. Sieglinda drugs her husband's night-draught, and, while he is sleeping, tells Siegmund of how, when she was abducted, and compelled against her will to marry Hunding, a gray-bearded stranger came in, with his hat drawn over one eye—Wotan had but one eye—and wearing a dark-blue cloak marked with stars, suggested by the deep-blue star-pierced sky by night. He drove a sword into the ash trunk, and, declaring that only a man strong enough to draw it out should wield it, went his way. Many have tried, and none succeeded. Siegmund at once draws it, and the pair fly. There has been some of Wagner's finest and freshest love-music, and one entrancing effect is got when a puff of wind suddenly blows the door open. The storm has ceased, and there we see the forest bathed in a spring moonlight, the raindrops on the young leaves dancing and gleaming. It is at this moment Siegmund sings the wonderful spring song.

In the next act Wotan tells Brunnhilda she must protect Siegmund in the coming fight; but Fricka seeks him out in this rocky place amongst the hills, and compels him to promise on oath that Siegmund shall die to atone for his violation of the sacred rite of marriage. Brunnhilda reenters, and then occurs a scene which has caused much debate. At enormous length Wotan recounts to her practically all we have already seen and heard before. It may be, as I have said, that Wagner wanted to make each opera comprehensible in itself, without reference to the others; it may be that his artistic sense forced him to make it clearer and ever clearer that each tragedy as it happens is Wotan's tragedy; but, in any case, I, for one, never regret when the scene is somewhat shorn. Wotan is defeated in this attempt to observe the word of the law, but break the spirit. He cannot wield the sword himself, but he made it and placed it where and so that the hero alone could take it. The hero is of the seed of his loins, and the fact that Wotan has made life bitter for him counts for nothing against that fact; and, finally, though he could not himself aid Siegmund, he ordered his daughter to do so. He wished Siegmund to act of his own free-will, and yet to do what he, Wotan, wanted. Checked by Fricka, he revokes his command to Brunnhilda, and goes off cursing fate. Siegmund and Sieglinda enter, flying before Hunding; Sieglinda faints, and at last sleeps; and then Brunnhilda steps forward from among the rocks in the gloomy half-light—a stern, imposing, indeed an awful, figure, the herald of death, seen only by warriors about to die. The Fate theme sounds from the orchestra, and another melody, out of which nearly the whole scene is woven, is heard, and then, to a simple chord—supernatural, ghostly in its effect—she calls Siegmund. She tells him he is to die and go with her to Valhalla. He pleads in vain; she (simply, be it remembered, a part of her father's will) cannot understand why he should refuse to go where his father and so many famous warriors have already gone. "So young and fair, and yet so cold and stern!" Siegmund exclaims; and at last he asks whether Sieglinda will also be there. "Siegmund will see Sieglinda no more," she replies to a quiet phrase of unspeakable pathos. Then Siegmund refuses to go with her, and he draws his sword to slay first Sieglinda, then himself. Brunnhilda is overwhelmed by the revelation of a love so devoted, and at last promises to help him. It is her own nature as is revealed to her. Night and storm come on; Hunding's horn is heard as he comes nearer and nearer; Siegmund mounts amongst the rocks to meet him; a flash of lightning reveals them in the act of fighting; Brunnhilda hovers above to strike for him, when Wotan appears in a fiery glare and smashes Siegmund's sword, so that Hunding's spear passes through him. Sieglinda has awakened to see this and collapses; Brunnhilda rapidly descends, and, gathering the fragments of the shattered sword, hurries Sieglinda off to seek shelter from Wotan's wrath. Wotan kills Hunding with a contemptuous gesture, telling him to say to Fricka that her will has been accomplished. He rests there for a moment, then goes off in flaming wrath. The tragedy has gone a step onward; he has killed his son, and now must punish Brunnhilda—put away love from himself to the end that he may enjoy a loveless empire.

The music throughout the act is amongst Wagner's noblest and most beautiful and dramatic. Every phrase given to Fricka proclaims her queenly and overbearing, with right and power on her side, and relentless determination to use them. Then there is the Valkyries' war-whoop—well known from its use in the Valkyries' Ride. Sieglinda has tender, piteous cries. In the scene of pleading and counter-pleading between Siegmund and Brunnhilda we have Wagner at the zenith of his powers: the pleading of the man, the calm, cold majesty of the Valkyrie, awe and pathos and heroic defiance, are all there. From the technical point of view, the scene is equal to Tristan: the continuous sweep of the music, with its ever-changing colours and emotions, is almost supermasterly. The tragedy at the end is a stage rather than a musical effect, and it is made the more powerful by being delayed so long and then arriving with such terrific swiftness.

The last act opens on a high hill, where stands the Valkyries' rock, and amidst thunder, lightning, and rain we get the Ride. Brunnhilda rushes in to her sisters with Sieglinda, tells what she has done, and begs for help. All are aghast and refuse. Sieglinda herself asks no aid; Siegmund is dead, and she has nothing to live for. Brunnhilda tells her she carries within her the seed of the world's mightiest hero, and in a moment her mood changes, and she begs to be sheltered. Her ecstatic outburst is due to a mother's instinctive joy and to the hope of having someone or something to care for, and no more to be utterly forsaken and purposeless. The maidens tell her of the dark wood where the dragon hides, and Brunnhilda, chanting her hymn in praise of the love for which one surrenders all, gives her the fragments of the sword and bids her fly, awaiting with undaunted courage her own punishment. The god comes in bursting with rage, and declares that Brunnhilda shall be left on the mountain to wed the first man who finds her. The other maidens fly in horror; she alone remains to make an appeal to Wotan, as Siegmund had appealed to her. At first he is obdurate, but she begs him to spare her that frightful disgrace, and to surround her with a wall of fire through which only a great hero will dare to pass. He yields, taking her godhood, her limited immortality, away from her, putting her to sleep, calling up the fire, and swearing that only a hero who has no fear of his spear shall pass through, and so the drama ends. Wotan has definitely renounced love. The moment at which he can renounce life rather than endure life without love has not yet come. The old Adam, the biological bias, the will to live, is strong in us all.

When Liszt read the score of The Valkyrie, he wrote to Wagner that he wanted to cry, like the chorus on the miraculous arrival of Lohengrin, "Wunderschön! wunderschön!" No man can cry otherwise to-day when he hears the last act. The summit of artistic achievement seemed to be reached in the second act, but we are now carried still higher. After the Ride, with its unequalled painting of tempest amongst the rocks and pines, there comes Brunnhilda's glorious chant as she sends off Sieglinda, then her long supplication to Wotan, and finally the sleep and fire-music and Wotan's Farewell. The black storm gradually subsides, the deep-blue night comes on, and against it we see the swirling, crackling flames as the fire mounts, forming an impassable barrier that cuts off Brunnhilda from the everyday, busy world. All Brunnhilda's plaint is magnificent in its sweetness and pathos; and the sleep-music, with its caressing, lulling figure, is a thing by which a man's memory might well live for ever.

This, the tragedy of Siegmund and Sieglinda and the punishment of Brunnhilda, is the first of the subsidiary dramas; the second, the finding of Brunnhilda by Siegfried, must now be considered. We hear the clinking of Mime's hammer, and the curtain rises on his home in a cave. All is dark within save for the smouldering smithy fire; but facing it is the hole in the rock which is the entrance, and through it we see the green summer forest. Mime is a malignant dwarf, in whose care Sieglinda, dying in childbirth, has left Siegfried. Years have passed, springs and summers and winters have come and gone; but Nature goes on in her imperturbable way, and Brunnhilda still lies wrapt in slumber on the mountain heights, the subject of awe-struck whispers amongst passing tribes. Mime tries in vain to piece the sherds of the sword together; Siegfried always smashes the new-made weapon at a single blow. The Wanderer, in his blue cloak, enters: it is Wotan, the heart-broken god, going wearily about the world awaiting what may happen. Again we hear the whole history of the Ring, but this time it is wrought into, and becomes an essential part of, the drama. Mime wagers his head that he will answer three questions put to him by the Wanderer, and having triumphed twice, is posed by the third: "Who will make a useful sword of these bits?" The Wanderer laughs at him, tells him it will be he who knows not fear; and he leaves Mime's head to this hero. He goes off, while fantastic lights dance without through the forest, until Mime is in an agony of fear. But on this scene depends the whole subsequent action. Mime tries to frighten Siegfried, and finds it impossible. He wants the Nibelung's ring to rule the world: Siegfried is the only man to get it; and after he has got it, Mime will avert the Wanderer's prophesied disaster by poisoning him. He tells the history of Sieglinda also, and Siegfried knows he is the hero. He will have no patching of the sword: that sword was Wotan's and subject to his will; he grinds it to powder, and makes one of his own, with which he will face either man or god. In the making of it he sings the glorious Sword-song; and when it is made he tests it by splitting the anvil with it. Here the first act ends. There are two Siegfried themes to notice; the first, the Hero, has been heard before:

In case I have too much insisted on the storm, passion, and fire in The Valkyrie, it may be pointed out that these play little part in Siegfried. Here we have first the calm summer morning, and if the scene with the Wanderer is filled with that sense of the remote past, and the Wanderer's exit uncanny, spectral—a very nightmare—much of the other music, such as the bit where Siegfried describes himself looking into the brook, and all the tale of Sieglinda, is tender and delicate; the fresh morning wind blows continuously. The same is true of the second act. After the beginning at Hate Hole, the slaying of the dragon—which is always comic—and the squabble of Alberich and Mime, we have scarcely anything but sustained beauty to the end. Having accidentally tasted the dragon's blood, Siegfried knows exactly what Mime means when he comes coaxingly to persuade him to drink the cup of poison; so he passes the sword through him. Then follows the scene where Siegfried lies in the sun and hears the wind murmuring in the trees, and then listens to the bird as it sings of Brunnhilda asleep far away on the mountains, and goes off to find her—all admirably painted in the freshest tints. The last act opens in the mountains. It is dawn, and gray scud is flying; the Wanderer summons Erda and learning nothing from her, tells her, virtually, his determination to struggle no more, but to await the end. Siegfried arrives; the Wanderer bars his way to try him; but Siegfried has no fear of the spear, and the sword was made by his own hands; so the spear is shattered, and he goes on his way. He passes through the fire, which immediately subsides.

The scenery changes to that of the last of The Valkyrie, save that (generally) someone has erected a wall behind Brunnhilda. It is a calm summer afternoon; far away other hills are seen sleeping in the sun; Grani, Brunnhilda's horse, grazes quietly at one side; Brunnhilda, covered by her shield, her spear by her side, slumbers on. Siegfried enters, and after many doubts, wakes her with a kiss. At first she fiercely revolts against the new tyranny, the most terrible consequence of her crime; but she yields in the end, and the drama ends with a love-duet of a curious kind—not so much loving and passionate as heroic and triumphant, with a most elaborate cadenza, as if Wagner had said to himself, "Here's an end to all theories!"

In the prologue of the Dusk of the Gods we find the Norns spinning in the dark near Brunnhilda's cave; the rope they are at work on breaks, and they learn that the end is near. They disappear; day breaks, and Siegfried and Brunnhilda enter. She is sending him to do heroic deeds, quite in the spirit of medieval chivalry; he presents her with the ring and goes, wearing her armour and taking her horse. He arrives at the hall of Gibichungs, where he finds Gunther, his sister Gutruna and Hagen, a son of Alberich. They give Siegfried a draught which takes away his memory; he falls in love with Gutruna, and when they propose that he should take Gunther's shape and win Brunnhilda for him, he agrees at once. In the meantime, Waltraute, a Valkyrie, knowing Wotan's need of the ring, has come and tried in vain to get it; Brunnhilda refuses to part with it. Presently Siegfried, wearing the tarnhelm, comes and claims her, and compels her to share his couch, placing his sword between them to keep faith with Gunther. The ring, however, he tears from her. She is overcome with dismay and grief. When, at the end of The Valkyrie, Wotan had pronounced her doom, it had seemed bad enough; but this is a thousand times worse, and she cannot understand the god's cruelty. Arrived at Gunther's home, she of course recognises Siegfried in his own shape, and knows by the ring that it was he, changed by the tarnhelm, and not Gunther, who had broken through the fire a second time. Her sorrow changes to fierce anger; she denounces him, and says he has not kept faith with Gunther; he does not remember anything that occurred previous to drinking the potion, knows he has been true to Gunther, and goes joyfully off with his new bride. Gunther thinks he has been dishonoured; Brunnhilda is furious at her betrayal; Hagen wants to get the ring; and the three decide that Siegfried must die. There can be no explaining away the draught. In Tristan it is not essential that the philtre is a true love-philtre, but here the case is different. If it symbolizes, as has been suggested, a sudden passion for Gutruna, then Siegfried is an out-and-out blackguard, and not the hero Wagner intended. Besides, if the loss of his memory leads to the sacrifice of Brunnhilda, afterwards its sudden return, due to another potion, leads immediately to his own death. We must accept these potions as part of the machinery. If we do not grumble at talking dragons, tarnhelms, flying horses and fires and magic swords, we need not boggle at a couple of glasses of magical liquid.