WAGNER AS MAN
The distinction so often made with a genius between the "man" and the "artist" has been justly ridiculed by Wagner himself. For the truest individuality of an artist is in his art, not when he leaves his own proper sphere and enters one that is foreign to him. Beethoven is the writer of symphonies and sonatas, not the suspicious friend and unmannerly plebeian. The man is the same in both relations, i.e. his character remains the same, only it manifests itself differently under changed conditions, and the difference lies not in him, but in the point of view from which we regard him. Let us bear this in mind in considering Wagner as he appeared away from his art.
A genius has been aptly likened to an astronomical telescope, which is able to scan the heavens, but is useless for things close at hand. To some extent this is true of Wagner, but less so than with most, and not in the sense in which it has been often asserted. The attacks which have been made upon Wagner's private character show little discrimination, for it is a simple truth that the particular vices of which he has been accused are just those from which he was singularly free. No charge has been more audaciously or persistently brought by ignorant writers or believed by an ill-informed public in England and America than that of morbid sensuality. Just as Wagner's dramas have been called licentious, so his character has been described as sensual, in defiance of easily ascertainable facts. Not long ago the discovery was made that his health had been undermined by loose living when he was young. It is easy to invent such charges, for which there is not a particle of evidence, and unfortunately the reader is not always in a position to verify the authorities, and naturally thinks that the writer must have some ground for what he says. As a rule these statements have originated with Ferdinand Praeger's book Wagner as I knew him, a book which I am astonished to see still quoted in England, as if it were an authority. I have not seen it, and do not know what it contains. Its character was exposed by two Englishmen, Mr. H. S. Chamberlain and Mr. Ashton Ellis, soon after its publication in 1892, and it was consequently withdrawn from circulation in Germany by its publishers, Messrs. Breitkopf und Härtel. In England and America it still seems to be widely read, and is, more than any other single work, responsible for the false notions that are abroad about Wagner. Sensuality, that is in the morbidly sexual sense of the term, was no part of Wagner's character, nor could it be of the man who justly claimed that no poet had ever glorified women as he had done. His Sentas, Elsas, Brünnhildes, and I must add his Isoldes, rightly understood, afford the best answer to such accusations.
"But," it is said, "his music is unmistakably sensual." I must defer it to a future chapter to consider how far pure music, that is, music apart from words, is capable of expressing a specific human quality, but may here anticipate by saying that the nature of music is to assimilate the elements with which it is joined; the hearer may, within certain broad restrictions, put into it whatever he likes, and will therefore hear in it the reflection of himself. This is why different people hear such different things in the same music. If a man hears sensuality in the music of, let us say, the second act of Tristan und Isolde, it is his own interpretation. Another hears something very different, an anticipation of eternity, of that world beyond which the lovers are about to enter to be united with each other and with all nature in a higher love of which all earthly love, with its degrading garment of sensuality, is but the debased image. The music by itself will bear either interpretation; each hearer will find in it just that which he looks for and can understand. But when the words are added the meaning is clear. People are not "sensual" when death is right before them, as it is here. I do not wish to be understood as meaning that Wagner excluded sensuality from his works, or that he did not treat the most universal and most ungovernable of human impulses in accordance with its character. The drama must include everything human, and when passionate sexuality is a necessary part of the dramatic development, Wagner no more shirks it than did Shakespeare or any other great dramatist. But Wagner always treats it with such consummate grace and refinement that it ceases to be repulsive and appears in its own uncorrupted beauty, as in the Venus music and in the flower-maiden scene in Parsifal. Only to the impure are the senses impure.
An unbiassed consideration of all that is known about Wagner's life will acquit him of all the graver vices, unless a propensity for living beyond his income be reckoned as such. Whatever his faults there was nothing dishonourable or mean about them, and he is entitled to the treatment that is always accorded by one gentleman to another, whether friend or enemy, so long as he does not disgrace himself. Surely it ought not to be necessary to insist upon this before an English public, but it has not always been observed.
Similar is the charge of "ego-mania," that is, of overrating his own importance, so often heard. There cannot be any notion of his overrating his importance, for all are now agreed that his influence, whether for good or for bad, can scarcely be overrated. Only society requires, very rightly, that a man shall speak of himself and his achievements with a certain reticence, leaving it to others to judge of them. Nowhere that I know of has Wagner offended against this very proper rule. It has so long been the practice to represent Wagner as a man of overweening vanity, a man who tried to exalt himself at the expense of other artists, that some in England will not believe me when I say that there is no foundation whatever for such assertions. I only ask of those who think there is to read Wagner's own published writings, and to judge from them, not from what is said about him. I do not mean to say that he did not believe with the most intense conviction in his own idea of a new German dramatic art, uniting the separate arts in itself, and did not proclaim it as a thing of the first national importance; every serious reformer believes in himself in that sense. But that is not the same thing as asserting his own powers to realize it. With regard to these he speaks very modestly of himself as a beginner, a pioneer only. In fact the question of his own particular genius is, he says, irrelevant, and has nothing to do with the other one, adding rather cynically that genius is often given to the wrong people.
It is in this sense that I understand the famous words of his speech after the first performance of the Ring at Bayreuth, in 1876, which have been so often quoted in illustration of his arrogance: "You have seen what we can do; it is now for you to will. We now have an art if you will." Namely, thus: "Germany now has for the first time an indigenous drama, not imported from foreigners; if you accept it, try to develop and perfect it." Or shortly: "I and my friends have done what we can; the rest is for you to do." This seems to me the natural meaning of the words, and agrees with all his utterances at other times, namely, that the public must not leave it all to the artist, but must exert itself to cooperate with him. It has latterly become almost a fashion among some German authors to transgress all bounds of modesty in advertising themselves. Nietzsche, for example, leaves us in no doubt whatever as to what he requires us to think about him. But nothing of the kind will be found in Wagner.
The charge of "grapho-mania" is scarcely worth discussion, except to show what slender arguments have to be relied upon by those who try to prove Wagner insane. Ten, not bulky volumes, as Nordau calls them, but volumes of very moderate dimensions, some 30 per cent. of which are accounted for by his dramatic works, are not a very large allowance for a man who lived seventy years, and was often under the necessity of writing to eke out his income. They are scarcely sufficient to be regarded as an indication of insanity. The fact is, that Wagner, either as dramatist or as author, was not a voluminous producer. It is the quality, the intensity, of his work that is important, not its bulk. This is only another instance of the amazing indifference to the most easily ascertainable facts shown by Wagner's assailants, and of the truth that if you only assert a thing, however nonsensical, persistently enough, there will always be some who will believe it. I cannot be expected to go through in detail the whole string of aberrations which Nordau finds accumulated in Wagner. They are all of the same kind, and all equally fanciful.
The endeavours to prove Wagner a "degenerate" are professedly made in the name of science, so often a cloak for the most unscientific vagaries, by men who are disciples of the late Professor Lombroso of Florence. Lombroso was a serious man of science, and many of his investigations into the nature and indications of insanity have permanent value, but it is certain that he went much too far, and his views are only very partially accepted by those who are qualified to judge of them.[[5]] When a theory of insanity is made to include such men as Newton, Goethe, Darwin, and others who are generally supposed to be the very types of sober sanity, a Richard Wagner may well be content to remain in such company. We are reminded of Lombroso's own story of the lunatic's reply to one who asked when he was coming out of the asylum: "When the people outside are sane." In fact the theories when pushed to their extreme consequences become absurd. There is nothing discreditable to a serious student of science who in the enthusiasm of discovery presses his inferences beyond their valid limits, since all theory must at first be more or less tentative. Very different is the case when these dubious theories are applied by men with very modest scientific acquirements, or with none at all, to injure the reputation of a man whom they dislike. We may then fairly ask, with Lichtenberger, on which side the degeneration is more likely to be. These are the men who bring science into discredit.
[5.] For a very fair estimate of his work, see an article in the Times, October 20, 1909.]
It would not have been worth my while to dwell at such length upon the calumnies of irresponsible writers did I not know that they represent the popular opinion among the less well-informed in England of to-day, as in Germany thirty or forty years ago. They begin with people who ought to know better, and in time find their way into the magazines and popular literature of the day, to be greedily read by a public which, next to a prurient divorce case, likes nothing so well as slander of a great man. We have heard much of late years about the decadence of the English Press, but editors know very well the public for whom they cater.
That Wagner's was one of those serene and universally lovable characters who live at peace with God and man it is far from me to wish to convey. Such men there are, and women, who seem lifted above the meaner elements of human existence, without envy, without reproach, untouched by its iniquities, unsullied by its vileness. Pure themselves and self-contained they see no guile in others, or if they see it they notice it not. Who has not met with such? who has not felt their power? When such innate purity of soul is united with high intellectual gifts we have the noblest creation of nature, and to have been called "friend" by one such is the highest honour that life has to offer.
But Wagner was not one of these. His was a stormy spirit--"The never-resting soul that ever seeks the new." He likens himself to a wild animal tearing at its cage and exhausting itself with fruitless struggles. He could not make terms with falsehood and sophistry, or leave them to perish naturally, but lived in ceaseless defiance of them. He was a man who inspired intense, devoted love, or intense hatred, according to the people with whom he was dealing. With his moral character in itself we have indeed no concern, but it seems necessary to explain why so many high-minded men who knew him intimately, and loved him passionately, at last fell away from him. The common theory of Wagnerites, that they were actuated by petty motives of jealousy, and the like, cannot be entertained for a moment. With Nietzsche it may well be that ill-health and drugs had begun their fatal work in 1876; they may account for the violence of his anti-Wagnerian writings, but surely the cause of his aversion lay deeper. Similarly with Joachim. Even the noble Liszt, who had stood by him and battled so bravely for him through the years of his deepest distress, though he never failed in his admiration of Wagner's art, seems to have cooled towards him personally when he was in prosperity. His staunch band of Zurich friends one and all became to some extent estranged after his exile was annulled. His acknowledged hasty temper will not account for it; hastiness wounds, but in a generous and ardently loving nature it does not estrange.
The cause is, in my belief, not far to seek. It lay in the domineering spirit which is so noticeable in every act of his life, every page of his writings. His life was his art. He was above all things a man of action, and all who belonged to him in any relation whatever had to serve him in his art or cease to be his. His power must be absolute; talents, energies, life itself if necessary, must be surrendered to the service of that one supreme purpose. Many were the men and women who did not flinch from the sacrifice. I need only mention musicians like Richter, Cornelius, Porges, literati like Glasenapp and Wolzogen. Many, especially women, were ready to fling to the winds all thought of personal wellbeing, and life itself. Cosima, to save him and his art, sacrificed every worldly consideration. Ludwig of Bavaria did the same, and brought his country to the verge of revolution. Singers, like Hedwig Reicher Kindermann, literally gave their lives for him. And no less than this did he exact from all who aspired to be his disciples and supporters.
But Nietzsche's was a different character. He was Wagner's peer, and, though thirty years his junior, had his own purposes to follow. Nietzsche was, as he afterwards realized, under a delusion from the first. His highly organized musical nature had been taken captive, intoxicated by Wagner's music. But Nietzsche was a thinker, and it is contrary to the natural order that the man of thought should serve the man of action. Nietzsche was incapable of serving Wagner's art and had to leave him.
Was this a fault in Wagner? Who shall say? If it was, it was a fault which he shared with every earnest reformer who is not content with preaching, but enforces his precepts with action. Reform is no plaything; it cannot be achieved by listening to the well-meant advice of friends who know no higher goal than personal success, who have no glimmering of the motives that impel a great soul, who would fain tell the thunderbolt where it shall strike. Every great man lives alone; he has no friends and no disciples. His equals follow their own ends; his inferiors cannot breathe in the regions where he dwells. He must rely upon himself. Without this full dominion Wagner would not have been himself; he would never have founded Bayreuth, never have had his greater works performed, never even have composed them. And this brings us to the most conspicuous feature of his character, the centre of everything, namely, his uncompromising sincerity and truthfulness, qualities so magnificent in him that I doubt whether they have ever been equalled in any other, qualities which show Wagner no less great "as man" than he is "as artist."
It is certain--and no one knew it better than himself--that Wagner might easily have been successful from the first if he had liked. He might have been wealthy, popular, petted by the great, have lived in the luxury that he loved, at peace with all the world, if he had only consented to traffic with his art and to produce what the public wanted. For assuredly his talent for writing operas on the old lines was not inferior to that of Meyerbeer or Rossini. His Rienzi was the greatest immediate success of his whole life when grand operas, of which it is the type, were fashionable, and a few more works of the kind would have raised him above all anxiety for his livelihood. This can scarcely be questioned now; it has been asserted again and again by those who most hated him, and who were in the habit of denouncing him as "past help" because he refused to listen to them. To do so he would have had to sacrifice all that he held sacred. He had "hitched his waggon to a star," and deliberately chose poverty, exile, public calumny and ridicule, domestic unrest, rather than allow the purity of his art to be sullied by departing for an instant from the ideals after which he strove. Witness the events of the fateful seventies, when his financial straits were perhaps at their worst, when all the powers of Germany, statesmen, theatrical Intendants, press, singers, seemed in league together to thwart the project of Bayreuth upon which his all depended; when even King Louis of Bavaria cooled for a time; when Bülow and Liszt had withdrawn their help, and Nietzsche had seceded in horror and despair; when the first effort of Bayreuth had left a ruinous debt, and the failure of the Patronat-Vereine shut off the last faint ray of hope. Well might the Meister, now advancing in age, have thought of accepting one of the dazzling offers which repeatedly reached him from Russia, from America, from Vienna, Berlin, Leipzig, and other places. But he only saw in them lures to tempt him into degrading his art by commercial speculation with all its paraphernalia of advertisement and other sordid abominations. Never once did his courage falter; no thought of any concession, however small, however seemingly reasonable, which he held to be dishonourable to his art ever found a place in his mind. The surrender of Die Walküre alone would probably have turned the tide in his favour, and he was pressed for it by most of the great theatres, but in vain. To mutilate the Ring was in his opinion to dishonour it and prepare the way for its being misunderstood. So far from adopting any one of the many courses which could not fail to lead to success and popularity we find him occupied during this time in coaching singers personally, in building his theatre, and devising schemes for a school of technique where musicians, and especially singers, could learn the true methods of their art, naturally--though perhaps imprudently--believing that before his works could be understood as he meant them they must be rightly represented. Without funds! without patronage! with nothing but his own determined will! Can we wonder that the world's head was turned by such a gigantic personality?
Let those who call Wagner self-willed and perverse because he could not conform to their notions of what is right for an artist, who attempt to measure an infinite mind by the paltry canons of self-interest, reflect upon the harvest that we are now reaping from his unswerving loyalty to his art. To him alone, and to the conductors whom he trained, do we owe the almost perfect performances of our modern orchestras. It has been truly observed that Wagner's own immensely difficult works are better performed at the present day than were the far easier works of his predecessors before he came. The Richters and Mottls and Schuchs of our day are a very different race from the Reissigers and Lachners and Costas of a past generation. It was Richter who taught us in London how a symphony of Beethoven ought to sound; before he came, performances were approved which the present day would not tolerate. He, as well as his great compeers, was brought up in the school of Wagner, the essence of which lies in correctness, in rendering the work as the composer intended it, with conscientious attention to every detail, not only of notes, but of rhythm, tempo, phrasing, dynamics, instead of the slovenly muddling which then passed for breadth of style, and the substitution of the conductor's own subjectivity for that of the composer. It has been well expressed in a few incisive words by one of the greatest of the school: "The privilege of an interesting subjectivity is given to few, its expression will always give evidence of that instinctive logic which is a necessary condition of intelligibility."[[6]] Call Wagner perverse, dislike his art, say that his dramas are chaos and his music discord--all this you have a right to do; but you cannot refuse your homage to his rectitude of purpose, his courageous and resolute struggle for the ideals which were before him.
[6.] I have translated rather freely so as to give the general sense, as von Bülow's German is not always very easy to follow. It will be found in his comments upon Beethoven's Fantasie, Op. 77.]
This is the secret of what is known as the modern German spirit--close attention to every detail, faithfulness to the work in hand, with the conviction that no part of the organism is so trifling as not to be vital. This it was, and not bookish education, that inspired the German army in its victories of 1870-71; this spirit it was that enabled the Meiningers in 1882 to fill our Drury Lane Theatre to overflowing with performances of our own Shakespeare in a foreign language. At the present day it still continues to actuate German trade and German handicrafts, while we English in our blindness think to dispose of it by cant phrases and sneers.
To the nearer friends of his home-circle Wagner's personality must have been singularly attractive, from the intelligent sympathy which he showed with everything human, and from the irrepressible gaiety which never forsook him for long. In times of stress it helped those around him to tide through the most crushing disasters.
Genius is not a thing apart by itself, severed from the rest of the world. Its one distinguishing mark is its intense humanity. If I may speak in paradox, the true poet is more truly ourselves than we are. The astronomical telescope is constructed upon the same principles as the terrestrial one, only it is more powerful and more perfectly made. Not only the lenses, but all the details of the mechanism are more highly finished; more thought and more labour are bestowed upon them; the parts are more skilfully co-ordinated together; it is a better instrument. We do wrong to genius in connecting it with mental aberration; it is more normal, more perfectly human, than we are; more human in its virtues, in its faults, in its follies, above all, in its consummate beauty; only with its greater perfection the organism becomes more delicate, and is more easily injured. For genius is exposed to heavier strains than we are, because it is in uncongenial surroundings. If one part happen to be imperfect, if, as we say, "a screw be loose," the injury is more serious than in ordinary natures, and the exquisite adjustments may suffer in the rude handling of a stupid and clumsy environment, wrecking the whole system. This, and not natural proclivity, is the reason why genius so often shows a tendency to eccentric and abnormal conduct. The fault is with society, which feels instinctively that those who rise too high in excellence must be crushed. And this is the theme of every real tragedy. Othello, Lear, Njál, Grettir, Clarissa Harlowe, the Maid of Orleans, Antigone, Prometheus, and, as I hope to show, Tristan and Isolde, these are but a few among those who must perish from no fault in themselves, but because they are too noble for their surroundings.
"The greater the man, the greater his love." We should not set the genius on a pedestal to be first gaped at and then ridiculed. He needs before all else our love and our sympathy; for his nature is essentially that of a child, and, childlike, he craves for human love as the first necessity of his life. To those who set up an idol of their own fancy and worship that as his image, he will be cold and repellent, but to those who know him as he really is he will return their love with all the warmth and purity of his childlike nature. Two things are intolerable to a healthy-minded child--rough brutality and mawkish caressing; Wagner was fated to endure a full share of both. It is touching to read of Wagner's simple affection for those who were around him in humble capacities. Every one who has read his life knows of his kindliness to his domestic servants. Now it is the village barber who is "gar zu theuer," now his gondola-man in Venice. His love for animals has been perhaps too much dwelt upon by his biographers, but it is very characteristic.
Mankind is not divided into Wagnerites and anti-Wagnerites; nor is it divided into Romanists and Protestants, nor into theologians and rationalists, nor into Tories and Radicals, nor into any other of our familiar party divisions. The true division is into great men and small, lovers of truth and sophists, honest men and thieves. Thieves and sophists wrangle, but the great and true "join hands through the centuries," and between them is eternal peace.