It would be doing great injustice both to Beethoven and to the present writer to understand the preceding remarks as being intended to represent the composer’s lapses in these regards, as being more than unpleasant and unfortunate episodes in the general tenor of his life; but as they did occur to his great disadvantage, the fact cannot be silently passed over.
A romantically sentimental admiration of the heroes of ancient classic literature, having its origin in Paris, had become widely the fashion in Beethoven’s youth. The democratic theories of the French sentimentalists had received a new impulse from the dignified simplicity of the foreign representatives of the young American Republic, Franklin, Adams, Jay—from the retirement to private life on their plantations and farms of the great military leaders in the contest, Washington, Greene, Schuyler, Knox and others, after the war with England was over; from the pride taken by the French officers, who had served in America, in their insignia of the order of the Cincinnati; and even from the letters and journals of German officers, who, in captivity, had formed friendships with many of the better class of the republican leaders, and seen with their own eyes in what simplicity they lived while guiding the destinies of the new-born nation. Thus through the greater part of Central Europe the idea became current of a pure and sublime humanity, above and beyond the influence of the passions, of which Cincinnatus, Scipio, Cato, Washington, Franklin, were the supposed representatives. Zschokke makes his Heuwen say: “Virtue and the heroes of antiquity had inspired me with enthusiasm for virtue and heroism”; and so, also, Beethoven. He exalted his imagination and fancy by the perusal of the German poets and translations of the ancient and English classics, especially Homer, Plutarch and Shakespeare; dwelt fondly upon the great characters as models for the conduct of life; but between the sentiment which one feels and the active principle on which he acts, there is often a wide cleft. That Beethoven proved to be no Stoic, that he never succeeded in governing his passions with absolute sway, was not because the spirit was unwilling; the flesh was weak. Adequate firmness of character had not been acquired in early years. But those who have most thoroughly studied his life, know best how pure and lofty were his aspirations, how wide and deep his sympathies with all that is good, how great his heart, how, on the whole, heroic his endurance of his great calamity. They can best feel the man’s true greatness, admire the nobility of his nature, and drop the tear of sorrow and regret upon his vagaries and faults. He who is morbidly sensitive, and compelled to keep constant ward and watch over his passions, can best appreciate and sympathize with the man, Beethoven.
Truth and candor compel the confession, that in those days of prosperity he bore his honors with less of meekness than we could wish; that he had lost something of that modesty and ingenuousness eulogized by Junker ten years before, in his Mergentheim letter. His “somewhat lofty bearing” had even been reported by the correspondent of the “Allgemeine Musikalische Zeitung.” Traces of self-sufficiency and even arrogance—faults almost universal among young and successful geniuses, often in a far higher degree than was true of Beethoven, and with not a tithe of his reason—are unquestionably visible. No one can read without regret his remarks upon certain persons not named, with whom at this very time he was upon terms of apparently intimate friendship. “I value them,” he writes, “only by what they do for me.... I look upon them only as instruments upon which I play when I feel so disposed.” His “somewhat lofty bearing” was matter for jest to the venerable Haydn, who, according to a trustworthy tradition, when Beethoven’s visits to him had become few and far between would inquire of other visitors: “How goes it with our Great Mogul?” Nor would the young nobles, whose society he frequented, take offence; but it certainly made him enemies among those whom he “valued according to their service and looked upon as mere instruments”—and no wonder!
Pierson, in his edition of the so-called “Beethoven’s Studien,” has added to Seyfried’s personal sketches a few reminiscences of that Griesinger, who was so long Saxon Minister in Vienna, and to whom we owe the valuable “Biographische Notizen über Joseph Haydn.” One of his anecdotes is to the purpose here and may be taken as substantially historical.
Beethoven’s Self-Esteem Injured
When he was still only an attaché, and Beethoven was little known except as a celebrated pianoforte player, both being still young, they happened to meet at the house of Prince Lobkowitz. In conversation with a gentleman present, Beethoven said in substance, that he wished to be relieved from all bargain and sale of his works, and would gladly find some one willing to pay him a certain income for life, for which he should possess the exclusive right of publishing all he wrote; adding, “and I would not be idle in composition. I believe Goethe does this with Cotta, and, if I mistake not, Handel’s London publisher held similar terms with him.”
“My dear young man,” returned the other, “You must not complain; for you are neither a Goethe nor a Handel, and it is not to be expected that you ever will be; for such masters will not be born again.” Beethoven bit his lips, gave a most contemptuous glance at the speaker, and said no more. Lobkowitz endeavored to appease him, and in a subsequent conversation said:
“My dear Beethoven, the gentleman did not intend to wound you. It is an established maxim, to which most men adhere, that the present generation cannot possibly produce such mighty spirits as the dead, who have already earned their fame.”
“So much the worse, Your Highness,” retorted Beethoven: “but with men who will not believe and trust in me because I am as yet unknown to universal fame, I cannot hold intercourse!”