The Music of the Gipsies and Liszt’s Hungarian Rhapsodies
Liszt, in his able and unique but somewhat prolix work, entitled “The Bohemians and Their Music in Hungary,” which, so far as I can learn, has never been translated into English, gives some most interesting information concerning these much-played and much-discussed Rhapsodies, their origin, character, and artistic importance, their relation to the national music of the gipsies and the racial peculiarities of this strange people, which I believe will be new to most readers.
I present here what seem to me the most valuable facts and ideas in Liszt’s book in connection with these Rhapsodies, using, so far as possible, his own words translated from the French. I have used the word “gipsies” for “Bohemians” in the translation; this being the usual English name for the race, as “Bohemian” is the French.
It should be distinctly borne in mind that, contrary to the generally prevailing impression, these so-called Hungarian Rhapsodies are not in any sense derived from or founded upon national Hungarian music, or the national life and racial traits of the Hungarians. The floating fragments of wild, fantastic melody and strange, weird harmony which Liszt has gathered and utilized in this form, came neither from the Huns nor from the Magyars, whose blended tribes compose the present Hungarian race; but they are of purely gipsy origin. It is distinctly and characteristically gipsy music which Liszt has merely adapted to the piano. His reasons for calling these works Hungarian Rhapsodies he states as follows:
“In publishing a part of the material which we had the opportunity to collect during our long connection with the gipsies of Hungary, in transcribing it for the piano, as the instrument which could best render, in its entirety, the sentiment and the form of the gipsy art, it was necessary to select a generic name which should indicate the doubly national character which we attach to it.
“We have called the collection of these fragments ‘Hungarian Rhapsodies.’ By the word ‘Rhapsody’ we have wished to designate the fantastically epic element which we believe we recognize therein. Each of these productions has always seemed to us to form a part of a poetic series. These fragments narrate no facts, it is true; but ‘those who have ears to hear’ will recognize in them certain states of mind, in which are condensed the ideals of a nation. It may be a nation of Pariahs; but what difference does that make to art? Since they have experienced sentiments capable of being idealized, and have clothed them in a form of undisputed beauty, they have acquired the right to recognition in art.
“Furthermore, we have called these Rhapsodies ‘Hungarian’ because it would not be just to separate in the future what has been united in the past. The Hungarians have adopted the gipsies as their national musicians. They have identified themselves with their proud and warlike enthusiasms, as with their poignant griefs, which they know so well how to depict. They have not only associated themselves in their ‘Frischka’ with their joys and feasts, but have wept with them while listening to their ‘Lassans.’
“The nomadic people of the gipsies, though scattered in many countries, and cultivating elsewhere their music, have nowhere given it a value equivalent to that which it has acquired on Hungarian soil; because in no other place has it met, as there, the popular sympathy which was necessary to its development. The liberal hospitality of the Hungarians toward the gipsies was so necessary to its existence that it belongs as much to the one as to the other. Hungary, then, can with good right claim as its own this art nourished by its cornfields and its vineyards, developed by its sun and its shade, encouraged by its admiration, embellished and ennobled, thanks to its favor and protection.”
These compositions, then, according to Liszt’s own statement, are called “Hungarian” only by courtesy and a sort of national adoption. They are called “Rhapsodies” because of their resemblance, in form, character, and content, to those detached, fragmentary poems sung or recited by the wandering bards, troubadours, and rhapsodists of the olden time—poems embodying the collective sentiments, the heroic deeds, the touching or stirring experiences of a people, which were later collected and welded together, with more or less coherency, by some master mind, to form the national epic of that people. This music, of an authentically gipsy parentage, of which Liszt speaks as “the songs without words” of the gipsies, and to which he has merely stood sponsor at its rechristening and its introduction, in new civilized dress, to the musical world, is the only art form in which this enigmatical race has ever expressed itself—the only channel through which its ill-comprehended but intense inner life of emotion, imagination, and vague idealism has found vent. It is the inarticulate, but none the less expressive, cry of the soul of a race struggling with that universal human longing for self-utterance.
Liszt’s aim, pursued for many years, at great pains and with masterly ability, was to collect and preserve for the world at least certain representative portions of this music, and construct from them a tone epic of the gipsies, possessing, not only from the artistic, but from the historical and anthropological standpoint, an interest and value similar to that of other epics in verse, as, for instance, those of the Greeks, the Persians, the Germans, the Finns, Scandinavians, etc.