Plays, Acting and Music Part 9

MOZART IN THE MIRABELL-GARTEN

They are giving a cycle of Mozart operas at Munich, at the Hof-Theater, to follow the Wagner operas at the Prinz-Regenten-Theatre; and I stayed, on my way to Salzburg, to hear "Die Zauberflote." It was perfectly given, with a small, choice orchestra under Herr Zumpe, and with every part except the tenor's admirably sung and acted. Herr Julius Zarest, from Hanover, was particularly good as Papageno; the Eva of "Die Meistersinger" made an equally good Pamina. And it was staged under Herr von Possart's direction, as suitably and as successfully, in its different way, as the Wagner opera had been. The sombre Egyptian scenes of this odd story, with its menagerie and its pantomime transformation, were turned into a thrilling spectacle, and by means of nothing but a little canvas and paint and limelight. It could have cost very little, compared with an English Shakespeare revival, let us say; but how infinitely more spectacular, in the good sense, it was! Every effect was significant, perfectly in its place, doing just what it had to do, and without thrusting itself forward for separate admiration. German art of to-day is all decorative, and it is at its best when it is applied to the scenery of the stage. Its fault, in serious painting, is that it is too theatrical, it is too anxious to be full of too many qualities besides the qualities of good painting. It is too emphatic, it is meant for artificial light. If Franz Stuck would paint for the stage, instead of using his vigorous brush to paint nature without distinction and nightmares without imagination on easel-canvases, he would do, perhaps rather better, just what these scene-painters do, with so much skill and taste. They have the sense of effective decoration; and German art, at present, is almost wholly limited to that sense.

I listened, with the full consent of my eyes, to the lovely music, which played round the story like light transfiguring a masquerade; and now, by a lucky chance, I can brood over it here in Salzburg, where Mozart was born, where he lived, where the house in which he wrote the opera is to be seen, a little garden-house brought over from Vienna and set down where it should always have been, high up among the pinewoods of the Capuzinerberg. I find myself wondering how much Mozart took to himself, how much went to his making, in this exquisite place, set in a hollow of great hills, from which, if you look down upon it, it has the air of a little toy town out of a Noah's Ark, set square in a clean, trim, perfectly flat map of meadows, with its flat roofs, packed close together on each side of a long, winding river, which trails across the whole breadth of the plain. From the midst of the town you look up everywhere at heights; rocks covered with pine-trees, beyond them hills hooded with white clouds, great soft walls of darkness, on which the mist is like the bloom of a plum; and, right above you, the castle, on its steep rock swathed in trees, with its grey walls and turrets, like the castle which one has imagined for all the knights of all the romances. All this, no doubt, entered into the soul of Mozart, and had its meaning for him; but where I seem actually to see him, where I can fancy him walking most often, and hearing more sounds than elsewhere come to him through his eyes and his senses, in the Mirabell-Garten, which lies behind the palace built by an Archbishop of Salzburg in the seventeenth century, and which is laid out in the conventional French fas.h.i.+on, with a harmony that I find in few other gardens. I have never walked in a garden which seemed to keep itself so reticently within its own severe and gracious limits. The trees themselves seem to grow naturally into the pattern of this garden, with its formal alleys, in which the birds fly in and out of the trellised roofs, its square-cut bushes, its low stone bal.u.s.trades, its tall urns out of which droop trails of pink and green, its round flower-beds, each of a single colour, set at regular intervals on the gra.s.s, its tiny fountain dripping faintly into a green and brown pool; the long, sad lines of the Archbishop's Palace, off which the brown paint is peeling; the whole sad charm, dainty melancholy, formal beauty, and autumnal air of it. It was in the Mirabell-Garten that I seemed nearest to Mozart.

The music of Mozart, as one hears it in "Die Zauberflote," is music without desire, music content with beauty, and to be itself. It has the firm outlines of Durer or of Botticelli, with the same constraint within a fixed form, if one compares it with the t.i.tian-like freedom and splendour of Wagner. In hearing Mozart I saw Botticelli's "Spring"; in hearing Wagner I had seen the t.i.tian "Scourging of Christ." Mozart has what Coventry Patmore called "a glittering peace": to Patmore that quality distinguished supreme art, and, indeed, the art of Mozart is, in its kind, supreme. It has an adorable purity of form, and it has no need to look outside those limits which it has found or fixed for itself.

Mozart cares little, as a rule, for what he has to express; but he cares infinitely for the way in which he expresses everything, and, through the mere emotional power of the notes themselves, he conveys to us all that he cares to convey: awe, for instance, in those solemn scenes of the priests of Isis. He is a magician, who plays with his magic, and can be gay, out of mere pleasant idleness, fooling with Papagenus as Shakespeare fools in "Twelfth-Night." "Die Zauberflote" is really a very fine kind of pantomime, to which music lends itself in the spirit of the thing, yet without condescending to be grotesque. The duet of Papagenus and Papagena is absolutely comic, but it is as lovely as a duet of two birds, of less flaming feather. As the lovers ascend through fires and floods, only the piping of the magic flute is heard in the orchestra: imagine Wagner threading it into the web of a great orchestral pattern! For Mozart it was enough, and for his art, it was enough. He gives you harmony which does not need to mean anything outside itself, in order to be supremely beautiful; and he gives you beauty with a certain exquisite formality, not caring to go beyond the lines which contain that reticent, sufficient charm of the Mirabell-Garten.

NOTES ON WAGNER AT BAYREUTH

I. BAYREUTH AND MUNICH

Bayreuth is Wagner's creation in the world of action, as the music-dramas are his creation in the world of art; and it is a triumph not less decisive, in its transposition of dream into reality. Remember that every artist, in every art, has desired his own Bayreuth, and that only Wagner has attained it. Who would not rather remain at home, receiving the world, than go knocking, humbly or arrogantly, at many doors, offering an entertainment, perhaps unwelcome? The artist must always be at cautious enmity with his public, always somewhat at its mercy, even after he has conquered its attention. The crowd never really loves art, it resents art as a departure from its level of mediocrity; and fame comes to an artist only when there is a sufficient number of intelligent individuals in the crowd to force their opinion upon the resisting ma.s.s of the others, in the form of a fas.h.i.+on which it is supposed to be unintelligent not to adopt. Bayreuth exists because Wagner willed that it should exist, and because he succeeded in forcing his ideas upon a larger number of people of power and action than any other artist of our time. Wagner always got what he wanted, not always when he wanted it. He had a king on his side, he had Liszt on his side, the one musician of all others who could do most for him; he had the necessary enemies, besides the general resistance of the crowd; and at last he got his theatre, not in time to see the full extent of his own triumph in it, but enough, I think, to let him die perfectly satisfied.

He had done what he wanted: there was the theatre, and there were his works, and the world had learnt where to come when it was called.

And there is now a new Bayreuth, where, almost as well as at Bayreuth itself, one can see and hear Wagner's music as Wagner wished it to be seen and heard. The square, plain, grey and green Prinz-Regenten Theatre at Munich is an improved copy of the theatre at Bayreuth, with exactly the same ampitheatrical arrangement of seats, the same invisible orchestra and vast stage. Everything is done as at Bayreuth: there are even the three "fanfaren" at the doors, with the same punctual and irrevocable closing of the doors at the beginning of each act. As at Bayreuth, the solemnity of the whole thing makes one almost nervous, for the first few minutes of each act; but, after that, how near one is, in this perfectly darkened, perfectly quiet theatre, in which the music surges up out of the "mystic gulf," and the picture exists in all the ecstasy of a picture on the other side of it, beyond reality, how near one is to being alone, in the pa.s.sive state in which the flesh is able to endure the great burdening and uplifting of vision. There are thus now two theatres in the world in which music and drama can be absorbed, and not merely guessed at.

II. THE LESSON OF PARSIFAL

The performance of "Parsifal," as I saw it at Bayreuth, seemed to me the most really satisfying performance I had ever seen in a theatre; and I have often, since then, tried to realise for myself exactly what it was that one might learn from that incarnation of the ideas, the theoretical ideas, of Wagner. The music itself has the abstract quality of Coventry Patmore's odes. I cannot think of it except in terms of sight. Light surges up out of it, as out of unformed depths; light descends from it, as from the sky; it breaks into flashes and sparkles of light, it broadens out into a vast sea of light. It is almost metaphysical music; pure ideas take visible form, humanise themselves in a new kind of ecstasy. The ecstasy has still a certain fever in it; these shafts of light sometimes pierce the soul like a sword; it is not peace, the peace of Bach, to whom music can give all he wants; it is the unsatisfied desire of a kind of flesh of the spirit, and music is but a voice.

"Parsifal" is religious music, but it is the music of a religion which had never before found expression. I have found in a motet of Vittoria one of the motives of "Parsifal," almost note for note, and there is no doubt that Wagner owed much to Palestrina and his school. But even the sombre music of Vittoria does not plead and implore like Wagner's. The outcry comes and goes, not only with the suffering of Amfortas, the despair of Kundry. This abstract music has human blood in it.

What Wagner has tried to do is to unite mysticism and the senses, to render mysticism through the senses. Mr. Watts-Dunton has pointed out that that is what Rossetti tried to do in painting. That mysterious intensity of expression which we see in the faces of Rossetti's latest pictures has something of the same appeal as the insatiable crying-out of a carnal voice, somewhere in the depths of Wagner's latest music.

In "Parsifal," more perhaps than anywhere else in his work, Wagner realised the supreme importance of monotony, the effect that could be gained by the incessant repet.i.tion of a few ideas. All that music of the closing scene of the first act is made out of two or three phrases, and it is by the finest kind of invention that those two or three phrases are developed, and repeated, and woven together into so splendid a tissue. And, in the phrases themselves, what severity, what bareness almost! It is in their return upon themselves, their weighty reiterance, that their force and significance become revealed; and if, as Nietzsche says, they end by hypnotising us, well, all art is a kind of hypnotic process, a cunning absorption of the will of another.

"Parsifal" presents itself as before all things a picture. The music, soaring up from hidden depths, and seeming to drop from the heights, and be reflected back from s.h.i.+ning distances, though it is, more than anything I have ever heard, like one of the great forces of nature, the sea or the wind, itself makes pictures, abstract pictures; but even the music, as one watches the stage, seems to subordinate itself to the visible picture there. And, so perfectly do all the arts flow into one, the picture impresses one chiefly by its rhythm, the harmonies of its convention. The lesson of "Parsifal" is the lesson that, in art, rhythm is everything. Every moment in the acting of this drama makes a picture, and every movement is slow, deliberate, as if automatic. No actor makes a gesture, which has not been regulated for him; there is none of that unintelligent haphazard known as being "natural"; these people move like music, or with that sense of motion which it is the business of painting to arrest. Gesture being a part of a picture, how should it but be settled as definitely, for that pictorial effect which all action on the stage is (more or less unconsciously) striving after, as if it were the time of a song, or the stage direction: "Cross stage to right"? Also, every gesture is slow; even despair having its artistic limits, its reticence. It is difficult to express the delight with which one sees, for the first time, people really motionless on the stage. After all, action, as it has been said, is only a way of spoiling something. The aim of the modern stage, of all drama, since the drama of the Greeks, is to give a vast impression of bustle, of people who, like most people in real life, are in a hurry about things; and our actors, when they are not making irrelevant speeches, are engaged in frantically trying to make us see that they are feeling acute emotion, by I know not what restlessness, contortion, and ineffectual excitement. If it were once realised how infinitely more important are the lines in the picture than these staccato extravagances which do but aim at tearing it out of its frame, breaking violently through it, we should have learnt a little, at least, of what the art of the stage should be, of what Wagner has shown us that it can be.

Distance from the accidents of real life, atmosphere, the s.p.a.ce for a new, fairer world to form itself, being of the essence of Wagner's representation, it is worth noticing how adroitly he throws back this world of his, farther and farther into the background, by a thousand tricks of lighting, the actual distance of the stage from the proscenium, and by such calculated effects, as that long scene of the Graal, with its prolonged movement and ritual, through the whole of which Parsifal stands motionless, watching it all. How that solitary figure at the side, merely looking on, though, unknown to himself, he is the centre of the action, also gives one the sense of remoteness, which it was Wagner's desire to produce, throwing back the action into a reflected distance, as we watch someone on the stage who is watching it!

The beauty of this particular kind of acting and staging is of course the beauty of convention. The scenery, for instance, with what an enchanting leisure it merely walks along before one's eyes, when a change is wanted! Convention, here as in all plastic art, is founded on natural truth very closely studied. The rose is first learned, in every wrinkle of its petals, petal by petal, before that reality is elaborately departed from, in order that a new, abstract beauty may be formed out of those outlines, all but those outlines being left out.

And "Parsifal," which is thus solemnly represented before us, has in it, in its very essence, that hieratic character which it is the effort of supreme art to attain. At times one is reminded of the most beautiful drama in the world, the Indian drama "Sakuntala": in that litter of leaves, brought in so touchingly for the swan's burial, in the old hermit watering his flowers. There is something of the same universal tenderness, the same religious linking together of all the world, in some vague enough, but very beautiful, Pantheism. I think it is beside the question to discuss how far Wagner's intentions were technically religious: how far Parsifal himself is either Christ or Buddha, and how far Kundry is a new Magdalen. Wagner's mind was the mind to which all legend is sacred, every symbol of divine things to be held in reverence; but symbol, with him, was after all a means to an end, and could never have been accepted as really an end in itself. I should say that in "Parsifal" he is profoundly religious, but not because he intended, or did not intend, to shadow the Christian mysteries. His music, his acting, are devout, because the music has a disembodied ecstasy, and the acting a n.o.ble rhythm, which can but produce in us something of the solemnity of sensation produced by the service of the Ma.s.s, and are in themselves a kind of religious ceremonial.

III. THE ART OF WAGNER

In saying, as we may truly say, that Wagner made music pictorial, it should be remembered that there is nothing new in the aim, only in the continuity of its success. Haydn, in his "Creation," evoked landscapes, giving them precision by an almost mechanical imitation of cuckoo and nightingale. Trees had rustled and water flowed in the music of every composer. But with Wagner it may be said that the landscape of his music moves before our eyes as clearly as the moving scenery with which he does but accentuate it; and it is always there, not a decor, but a world, the natural world in the midst of which his people of the drama live their pa.s.sionate life, and a world in sympathy with all their pa.s.sion. And in his audible representation of natural sounds and natural sights he does, consummately, what others have only tried, more or less well, to do. When, in the past at least, the critics objected to the realism of his imitative effects, they forgot that all other composers, at one time or another, had tried to be just as imitative, but had not succeeded so well in their imitations. Wagner, in his painting, is the Turner of music. He brings us nature, heroically exalted, full of fiery splendour, but nature as if caught in a mirror, not arranged, subdued, composed, for the frame of a picture. He is afraid of no realism, however mean, because he has confidence in nature as it is, apprehended with all the clairvoyance of emotion.

Between the abyss of the music, out of which the world rises up with all its voices, and the rocks and clouds, in which the scenery carries us onward to the last horizon of the world, G.o.ds and men act out the brief human tragedy, as if on a narrow island in the midst of a great sea. A few steps this way or that will plunge them into darkness; the darkness awaits them, however they succeed or fail, whether they live n.o.bly or ign.o.bly, in the interval; but the interval absorbs them, as if it were to be eternity, and we see them rejoicing and suffering with an abandonment to the moment which intensifies the pathos of what we know is futile. Love, in Wagner, is so ecstatic and so terrible, because it must compa.s.s all its anguish and delight into an immortal moment, before which there is only a great darkness, and only a great darkness afterwards. Sorrow is so lofty and so consoling because it is no less conscious of its pa.s.sing hour.

And meanwhile action is not everything, as it is for other makers of drama; is but one among many modes of the expression of life. Those long narratives, which some find so tedious, so undramatic, are part of Wagner's protest against the frequently false emphasis of action. In Wagner antic.i.p.ation and memory are seen to be often equally intense with the instant of realisation. Siegfried is living with at least as powerful and significant a life when he lies under the trees listening to the song of the birds as when he is killing the dragon. And it is for this that the "motives," which are after all only the materialising of memory, were created by Wagner. These motives, by which the true action of the drama expresses itself, are a symbol of the inner life, of its preponderance over outward event, and, in their guidance of the music, their indication of the real current of interest, have a spiritualising effect upon both music and action, instead of, as was once thought, materialising both.

Wagner's aim at expressing the soul of things is still further helped by his system of continuous, unresolved melody. The melody which circ.u.mscribes itself like Giotto's _O_ is almost as tangible a thing as a statue; it has almost contour. But this melody afloat in the air, flying like a bird, without alighting for more than a moment's swaying poise, as the notes flit from strings to voice, and from voice to wood and wind, is more than a mere heightening of speech: it partakes of the nature of thought, but it is more than thought; it is the whole expression of the subconscious life, saying more of himself than any person of the drama has ever found in his own soul.

It is here that Wagner unites with the greatest dramatists, and distinguishes himself from the contemporary heresy of Ibsen, whose only too probable people speak a language exactly on the level of their desks and their shop-counters. Except in the "Meistersinger," all Wagner's personages are heroic, and for the most part those supreme sublimations of humanity, the people of legend, Tannhauser, Tristan, Siegfried, Parsifal, have at once all that is in humanity and more than is hi humanity. Their place in a national legend permits them, without disturbing our critical sense of the probability of things, a superhuman pa.s.sion; for they are ideals, this of chivalry, that of love, this of the bravery, that of the purity, of youth. Yet Wagner employs infinite devices to give them more and more of verisimilitude; modulating song, for instance, into a kind of chant which we can almost take for actual speech. It is thus the more interesting to note the point to which realism conducts him, the limit at which it stops, his conception of a spiritual reality which begins where realism leaves off.

And, in his treatment of scenery also, we have to observe the admirable dexterity of his compromises. The supernatural is accepted frankly with almost the childish popular belief in a dragon rolling a loathly bulk painfully, and breathing smoke. But note that the dragon, when it is thrown back into the pit, falls without sound; note that the combats are without the ghastly and foolish modern tricks of blood and disfigurement; note how the crowds pose as in a good picture, with slow gestures, and without intrusive individual pantomime. As I have said in speaking of "Parsifal," there is one rhythm throughout; music, action, speech, all obey it. When Brunnhilde awakens after her long sleep, the music is an immense thanksgiving for light, and all her being finds expression in a great embracing movement towards the delight of day. Siegfried stands silent for I know not what s.p.a.ce of time; and it is in silence always, with a wave-like or flame-like music surging about them, crying out of the depths for them, that all the lovers in Wagner love at first sight.

Tristan, when he has drunk the potion; Siegmund, when Sieglinde gives him to drink; Siegfried, when Brunnhilde awakens to the world and to him: it is always in the silence of rapture that love is given and returned. And the gesture, subdued into a gravity almost sorrowful (as if love and the thought of death came always together, the thought of the only ending of a mortal eternity), renders the inmost meaning of the music as no Italian gesture, which is the vehemence of first thoughts and the excitement of the senses, could ever render it. That slow rhythm, which in Wagner is like the rhythm of the world flowing onwards from its first breathing out of chaos, as we hear it in the opening notes of the "Ring," seems to broaden outwards like ripples on an infinite sea, throughout the whole work of Wagner.

And now turn from this elemental music, in which the sense of all human things is expressed with the dignity of the elements themselves, to all other operatic music, in which, however n.o.ble the music as music (think of Gluck, of Mozart, of Beethoven!), it is for the most part fettered to a little accidental comedy or tragedy, in which two lovers are jealous, or someone is wrongly imprisoned, or a libertine seduces a few women.

Here music is like a G.o.d speaking the language of savages, and lowering his supreme intellect to the level of their speech. The melodious voice remains, but the divine meaning has gone out of the words. Only in Wagner does G.o.d speak to men in his own language.

CONCLUSION

A PARADOX ON ART

Is it not part of the pedantry of letters to limit the word art, a little narrowly, to certain manifestations of the artistic spirit, or, at all events, to set up a comparative estimate of the values of the several arts, a little unnecessarily? Literature, painting, sculpture, music, these we admit as art, and the persons who work in them as artists; but dancing, for instance, in which the performer is at once creator and interpreter, and those methods of interpretation, such as the playing of musical instruments, or the conducting of an orchestra, or acting, have we scrupulously considered the degree to which these also are art, and their executants, in a strict sense, artists?

If we may be allowed to look upon art as something essentially independent of its material, however dependent upon its own material each art may be, in a secondary sense, it will scarcely be logical to contend that the motionless and permanent creation of the sculptor in marble is, as art, more perfect than the same sculptor's modelling in snow, which, motionless one moment, melts the next, or than the dancer's harmonious succession of movements which we have not even time to realise individually before one is succeeded by another, and the whole has vanished from before our eyes. Art is the creation of beauty in form, visible or audible, and the artist is the creator of beauty in visible or audible form. But beauty is infinitely various, and as truly beauty in the voice of Sarah Bernhardt or the silence of Duse as in a face painted by Leonardo or a poem written by Blake. A dance, performed faultlessly and by a dancer of temperament, is as beautiful, in its own way, as a performance on the violin by Ysaye or the effect of an orchestra conducted by Richter. In each case the beauty is different, but, once we have really attained beauty, there can be no question of superiority. Beauty is always equally beautiful; the degrees exist only when we have not yet attained beauty.

And thus the old prejudice against the artist to whom interpretation in his own special form of creation is really based upon a misunderstanding. Take the art of music. Bach writes a composition for the violin: that composition exists, in the abstract, the moment it is written down upon paper, but, even to those trained musicians who are able to read it at sight, it exists in a state at best but half alive; to all the rest of the world it is silent. Ysaye plays it on his violin, and the thing begins to breathe, has found a voice perhaps more exquisite than the sound which Bach heard in his brain when he wrote down the notes. Take the instrument out of Ysaye's hands, and put it into the hands of the first violin in the orchestra behind him; every note will be the same, the same general scheme of expression may be followed, but the thing that we shall hear will be another thing, just as much Bach, perhaps, but, because Ysaye is wanting, not the work of art, the creation, to which we have just listened.

That such art should be fragile, evanescent, leaving only a memory which can never be realised again, is as pathetic and as natural as that a beautiful woman should die young. To the actor, the dancer, the same fate is reserved. They work for the instant, and for the memory of the living, with a supremely prodigal magnanimity. Old people tell us that they have seen Desclee, Taglioni; soon no one will be old enough to remember those great artists. Then, if their renown becomes a matter of charity, of credulity, if you will, it will be but equal with the renown of all those poets and painters who are only names to us, or whose masterpieces have perished.

Beauty is infinitely various, always equally beautiful, and can never be repeated. Gautier, in a famous poem, has wisely praised the artist who works in durable material:

Oui, l'oeuvre sort plus gelle D'une forme au travail Rebelle, Vers, marbre, onyx, email.

No, not more beautiful; only more lasting.

Tout pa.s.se. L'art robuste Seul a l'eternite.

Le buste Survit a la cite.

Well, after all, is there not, to one who regards it curiously, a certain selfishness, even, in this desire to perpetuate oneself or the work of one's hands; as the most austere saints have found selfishness at the root of the soul's too conscious, or too exclusive, longing after eternal life? To have created beauty for an instant is to have achieved an equal result in art with one who has created beauty which will last many thousands of years. Art is concerned only with accomplishment, not with duration. The rest is a question partly of vanity, partly of business. An artist to whom posterity means anything very definite, and to whom the admiration of those who will live after him can seem to promise much warmth in the grave, may indeed refuse to waste his time, as it seems to him, over temporary successes. Or he may shrink from the continuing ardour of one to whom art has to be made over again with the same energy, the same sureness, every time that he acts on the stage or draws music out of his instrument. One may indeed be listless enough to prefer to have finished one's work, and to be able to point to it, as it stands on its pedestal, or comes to meet all the world, with the democratic freedom of the book. All that is a natural feeling in the artist, but it has nothing to do with art. Art has to do only with the creation of beauty, whether it be in words, or sounds, or colour, or outline, or rhythmical movement; and the man who writes music is no more truly an artist than the man who plays that music, the poet who composes rhythms in words no more truly an artist than the dancer who composes rhythms with the body, and the one is no more to be preferred to the other, than the painter is to be preferred to the sculptor, or the musician to the poet, in those forms of art which we have agreed to recognise as of equal value.