Beethoven was now at an age when men of thoughtful and independent minds have settled opinions on such important subjects as have received their attention, among which, to all men, religion stands preëminent. Few change their faith after forty; there is no reason to suppose that Beethoven did; no place, therefore, more fit than this will be found to remark upon a topic to which the preceding pages directly lead—his religious views. Schindler writes in the appendix to his biography of Beethoven:
Beethoven was brought up in the Catholic religion. That he was truly religious is proved by his whole life, and many evidences were brought forward in the biographical part (of this work). It was one of his peculiarities that he never spoke on religious topics or concerning the dogmas of the various Christian churches in order to give his opinion about them. It may be said with considerable certainty, however, that his religious views rested less upon the creed of the church, than that they had their origin in deism. Without having a manufactured theory before him he plainly recognized the existence of God in the world as well as the world in God. This theory he found in the whole of Nature, and his guides seem to have been the oft-mentioned book, Christian Sturm’s “Betrachtungen der Werke Gottes in der Natur,” and the philosophical systems of the Greek wise men. It would be difficult for anybody to assert the contrary, who had seen how he applied the contents of those writings in his own internal life.
As an argument against Schindler and to prove Beethoven’s orthodoxy in respect to the Roman Catholic tenets, the fervid sentiment and sublime devotion expressed in the music of the “Missa Solemnis” have been urged; but the words of the Mass were simply a text on which he could lavish all the resources of his art in the expression of his religious feelings. It should not be forgotten that the only Mass which can be ranked with Beethoven’s in D, was the composition of the sturdy Lutheran, J. S. Bach, and that the great epic poem of trinitarian Christianity was by the Arian, John Milton. Perhaps Schindler would have his readers understand more than is clearly expressed. If he means, that Beethoven rejected the trinitarian dogma; that the Deity of his faith is a personal God, a universal Father, to whom his human children may hopefully appeal for mercy in time of temptation, for aid in time of need, for consolation in time of sorrow—if this be Schindler’s “deism,” it may be affirmed unhesitatingly, that everything known to the present writer, which bears at all on the subject, confirms his view. Beethoven had the habit in moments of temptation and distress, of writing down short prayers for divine support and assistance, many of which are preserved; but neither in them, nor in any of his memoranda or conversations, is there the remotest indication that he believed in the necessity of any mediator between the soul of man and the Divine Father, under whatsoever name known—priest, prophet, saint, virgin or Messiah; but an even stronger religious sentiment, a more ardent spirit of devotion, a firmer reliance on the goodness and mercy of God are revealed in them, than Schindler seems to have apprehended.
Chapter X
The Year 1810—Decrease in Productivity—Beethoven’s Project of Marriage—Therese Malfatti—Bettina von Arnim and Her Correspondence with Goethe—The Music to “Egmont”—Productions of the Year.
The topics last under notice have carried us far onward, even to the last years of Beethoven. We now return to the end of 1809—to the master in the full vigor and maturity of his powers. The last months of this year had been marked by an untiring and efficient industry; his sketchbooks abounded in the noblest themes, hints and protracted studies for orchestral, chamber and vocal compositions; and several important works—among them the Seventh Symphony—were well advanced. The princes, whose generosity had just placed him, for the present at least, beyond the reach of pecuniary anxieties, may well have expected the immediate fulfillment of “the desire that he surpass the great expectations which are justified by his past achievements.” They were bitterly disappointed. Kinsky did not live to hear any new orchestral work from that recently so prolific pen; Lobkowitz, whose dissatisfaction is upon record, heard but three; while the Archduke saw the years pass away comparatively fruitless, hardly more being accomplished in ten, than formerly in two—the marvellous year 1814 excepted. The close of 1809 terminated a decade (1800-1809) during which—if quality be considered, as well as number, variety, extent and originality—Beethoven’s works offer a more splendid exhibition of intellectual power than those of any other composer produced within a like term of years; and New Year, 1810, began another (1810-19), which, compared with the preceding, exhibits an astonishing decrease in the composer’s productiveness. The contrast is rendered more striking by the fact that many of the principal works completed in the second decade belong in plan and partly in execution to the first.
Schindler’s division of Beethoven’s life into three distinctly marked periods appears forced—rather fanciful than real; but whoever makes himself even moderately conversant with the subject, soon perceives that a change in the man did take place too great and sudden to be attributed to the ordinary effect of advancing years; but when? The abrupt pause in his triumphant career as composer just mentioned, would seem to determine the time; and, if so, the natural inference is, that both were effects of the same cause. There was a point in the life of Handel when his indefatigable pen dropped from his hand and many weary months passed before he could resume it. The failure of his operas, his disastrous theatrical speculation, consequent bankruptcy, and the culmination of his distresses in a partial paralysis of his physical powers, were the causes. The cessation of Beethoven’s labors, though less absolute than in Handel’s case, is even more remarkable, as it continued longer and was not produced by any such natural and obvious causes. The fact is certain, and will probably find a sufficient explanation when we come to the details of the master’s private history during this period; if not, it is another question the solution of which must await the accident of time or the keener penetration and wider knowledge of some other investigator.
First Performance of the “Egmont” Music