My Life by Richard Wagner (ebook reader TXT) 📕

less modesty, justifies the participation of all Jews in our artistic concerns. Only once did Halevy speak to me with real candour, when, on my tardy departure for Germany, he wished me the success he thought my works deserved.

In the year 1860 I saw him again. I had learned that, while the Parisian critics were giving vent to the bitterest condemnation of the concerts I was giving at that time, he had expressed his approval, and this determined me to visit him at the Palais de l'Institut, of which he had for some time been permanent secretary. He seemed particularly eager to learn from my own lips what my new theory about music really was, of which he had heard such wild rumours. For his own part, he said, he had never found anything but music in my music, but with this difference, that mine had generally seemed very good. This gave rise to a lively discussion on my part, to which he good-humouredly agreed, once more wishing me success in Paris. This time, however, he did so with less conviction than when he bade me good-bye for Germany, which I thought was because be doubted whether I could succeed in Paris. From this final visit I carried away a depressing sense of the enervation, both moral and aesthetic, which had overcome one of the last great French musicians, while, on the other hand, I could not help feeling that a tendency to a hypocritical or frankly impudent exploitation of the universal degeneracy marked all who could be designated as Halevy's successors.

Throughout this period of constant hack-work my thoughts were entirely bent on my return to Germany, which now presented itself to my mind in a wholly new and ideal light. I endeavoured in various ways to secure all that seemed most attractive about the project, or which filled my soul with longing. My intercourse with Lehrs had, on the whole, given a decided spur to my former tendency to grapple seriously with my subjects, a tendency which had been counteracted by closer contact with the theatre. This desire now furnished a basis for closer study of philosophical questions. I had been astonished at times to hear even the grave and virtuous Lehrs, openly and quite as a matter of course, give expression to grave doubts concerning our individual survival after death. He declared that in many great men this doubt, even though only tacitly held, had been the real incitement to noble deeds. The natural result of such a belief speedily dawned on me without, however, causing me any serious alarm. On the contrary, I found a fascinating stimulus in the fact that boundless regions of meditation and knowledge were thereby opened up which hitherto I had merely skimmed in light-hearted levity.

In my renewed attempts to study the Greek classics in the original, I received no encouragement from Lehrs. He dissuaded me from doing so with the well-meant consolation, that as I could only be born once, and that with music in me, I should learn to understand this branch of knowledge without the help of grammar or lexicon; whereas if Greek were to be studied with real enjoyment, it was no joke, and would not suffer being relegated to a secondary place.

On the other hand, I felt strongly drawn to gain a closer acquaintance of German history than I had secured at school. I had Raumer's History of the Hohenstaufen within easy reach to start upon. All the great figures in this book lived vividly before my eyes. I was particularly captivated by the personality of that gifted Emperor Frederick II., whose fortunes aroused my sympathy so keenly that I vainly sought for a fitting artistic setting for them. The fate of his son Manfred, on the other hand, provoked in me an equally well-grounded, but more easily combated, feeling of opposition.

I accordingly made a plan of a great five-act dramatic poem, which should also be perfectly adapted to a musical setting. My impulse to embellish the story with the central figure of romantic significance was prompted by the fact of Manfred's enthusiastic reception in Luceria by the Saracens, who supported him and carried him on from victory to victory till he reached his final triumph, and this, too, in spite of the fact that he had come to them betrayed on every hand, banned by the Church, and deserted by all his followers during his flight through Apulia and the Abruzzi.

Even at this time it delighted me to find in the German mind the capacity of appreciating beyond the narrow bounds of nationality all purely human qualities, in however strange a garb they might be presented. For in this I recognised how nearly akin it is to the mind of Greece. In Frederick II. I saw this quality in full flower. A fair-haired German of ancient Swabian stock, heir to the Norman realm of Sicily and Naples, who gave the Italian language its first development, and laid a basis for the evolution of knowledge and art where hitherto ecclesiastical fanaticism and feudal brutality had alone contended for power, a monarch who gathered at his court the poets and sages of eastern lands, and surrounded himself with the living products of Arabian and Persian grace and spirit--this man I beheld betrayed by the Roman clergy to the infidel foe, yet ending his crusade, to their bitter disappointment, by a pact of peace with the Sultan, from whom he obtained a grant of privileges to Christians in Palestine such as the bloodiest victory could scarcely have secured.

In this wonderful Emperor, who finally, under the ban of that same Church, struggled hopelessly and in vain against the savage bigotry of his age, I beheld the German ideal in its highest embodiment. My poem was concerned with the fate of his favourite son Manfred. On the death of an elder brother, Frederick's empire had entirely fallen to pieces, and the young Manfred was left, under papal suzerainty, in nominal possession of the throne of Apulia. We find him at Capua, in surroundings, and attended by a court, in which the spirit of his great father survives, in a state of almost effeminate degeneration. In despair of ever restoring the imperial power of the Hohenstaufen, he seeks to forget his sadness in romance and song. There now appears upon the scene a young Saracen lady, just arrived from the East, who, by appealing to the alliance between East and West concluded by Manfred's noble father, conjures the desponding son to maintain his imperial heritage. She acts the part of an inspired prophetess, and though the prince is quickly filled with love for her, she succeeds in keeping him at a respectful distance. By a skilfully contrived flight she snatches him, not only from the pursuit of rebellious Apulian nobles, but also from the papal ban which is threatening to depose him from his throne. Accompanied only by a few faithful followers, she guides him through mountain fastnesses, where one night the wearied son beholds the spirit of Frederick II. passing with feudal array through the Abruzzi, and beckoning him on to Luceria.

To this district, situated in the Papal States, Frederick had, by a peaceful compact, transplanted the remnant of his Saracen retainers, who had previously been wreaking terrible havoc in the mountains of Sicily. To the great annoyance of the Pope, he had handed the town over to them in fee-simple, thus securing for himself a band of faithful allies in the heart of an ever- treacherous and hostile country.

Fatima, as my heroine is called, has prepared, through the instrumentality of trusty friends, a reception for Manfred in this place. When the papal governor has been expelled by a revolution, he slips through the gateway into the town, is recognised by the whole population as the son of their beloved Emperor, and, amid wildest enthusiasm, is placed at their head, to lead them against the enemies of their departed benefactor. In the meantime, while Manfred is marching on from victory to victory in his reconquest of the whole kingdom of Apulia, the tragic centre of my action still continues to be the unvoiced longing of the lovelorn victor for the marvellous heroine.

She is the child of the great Emperor's love for a noble Saracen maiden. Her mother, on her deathbed, had sent her to Manfred, foretelling that she would work wonders for his glory provided she never yielded to his passion. Whether Fatima was to know that she was his sister I left undecided in framing my plot. Meanwhile she is careful to show herself to him only at critical moments, and then always in such a way as to remain unapproachable. When at last she witnesses the completion of her task in his coronation at Naples, she determines, in obedience to her vow, to slip away secretly from the newly anointed king, that she may meditate in the solitude of her distant home upon the success of her enterprise.

The Saracen Nurreddin, who had been a companion of her youth, and to whose help she had chiefly owed her success in rescuing Manfred, is to be the sole partner of her flight. To this man, who loves her with passionate ardour, she had been promised in her childhood. Before her secret departure she pays a last visit to the slumbering king. This rouses her lover's furious jealousy, as he construes her act into a proof of unfaithfulness on the part of his betrothed. The last look of farewell which Fatima casts from a distance at the young monarch, on his return from his coronation, inflames the jealous lover to wreak instant vengeance for the supposed outrage upon his honour. He strikes the prophetess to the earth, whereupon she thanks him with a smile for having delivered her from an unbearable existence. At the sight of her body Manfred realises that henceforth happiness has deserted him for ever.

This theme I had adorned with many gorgeous scenes and complicated situations, so that when I had worked it out I could regard it as a fairly suitable, interesting, and effective whole, especially when compared with other well-known subjects of a similar nature. Yet I could never rouse myself to sufficient enthusiasm over it to give my serious attention to its elaboration, especially as another theme now laid its grip upon me. This was suggested to me by a pamphlet on the 'Venusberg,' which accidentally fell into my hands.

If all that I regarded as essentially German had hitherto drawn me with ever-increasing force, and compelled me to its eager pursuit, I here found it suddenly presented to me in the simple outlines of a legend, based upon the old and well-known ballad of 'Tannhauser.' True, its elements were already familiar to me from Tieck's version in his Phantasus. But his conception of the subject had flung me back into the fantastic regions created in my mind at an earlier period by Hoffmann, and I should certainly never have been tempted to extract the framework of a dramatic work from his elaborate story. The point in this popular pamphlet which had so much weight with me was that it brought 'Tannhauser,' if only by a passing hint, into touch with 'The Minstrel's War on the Wartburg.' I had some knowledge of this also from Hoffmann's account in his Serapionsbrudern. But I felt that the writer had only grasped the old legend in a distorted form, and therefore endeavoured to gain a closer acquaintance with the true aspect of this attractive story. At this juncture Lehrs brought me the annual report of the proceedings of the Konigsberg German Society, in which the 'Wartburg contest' was criticised with a fair amount of detail by Lukas. Here I also found the original text. Although I could utilise but little of the real setting for