"I have taken young Siegfried into the depths of a lonely forest; there I have left him under a lime-tree, and said good-bye to him with tears in my eyes. It has torn my heart to bury him alive, and I had a hard and painful fight with myself before I could do it.... Shall I ever go back to him? No, it is all finished. Don't let us speak of it again."
Wagner had reason to be sad. He knew well that he would never find his young Siegfried again. He roused him up ten years later. But all was changed. That splendid third act has not the freshness of the first two. Wotan has become an important figure, and brought reason and pessimism with him into the drama. Wagner's later conceptions were perhaps loftier, and his genius was more master of itself (think of the classic dignity in the awakening of Brünnhilde); but the ardour and happy expression of youth is gone. I know that this is not the opinion of most of Wagner's admirers; but, with the exception of a few pages of sublime beauty, I have never altogether liked the love scenes at the end of Siegfried and at the beginning of Götterdämmerung. I find their style rather pompous and declamatory; and their almost excessive refinement makes them border upon dulness. The form of the duet, too, seems cut and dried, and there are signs of weariness in it. The heaviness of the last pages of Siegfried recalls Die Meistersinger, which is also of that period. It is no longer the same joy nor the same quality of joy that is found in the earlier acts.
Yet it does not really matter, for joy is there, nevertheless; and so splendid was the first inspiration of the work that the years have not dimmed its brilliancy. One would like to end with Siegfried, and escape the gloomy Götterdämmerung. For those who have sensitive feelings the fourth day of the Tetralogy has a depressing effect. I remember the tears I have seen shed at the end of the Ring, and the words of a friend, as we left the theatre at Bayreuth and descended the hill at night: "I feel as though I were coming away from the burial of someone I dearly loved." It was truly a time of mourning. Perhaps there was something incongruous in building such a structure when it had universal death for its conclusion—or at least in making the whole an object of show and instruction. Tristan achieves the same end with much more power, as the action is swifter. Besides that, the end of Tristan is not without comfort, for life there is terrible. But it is not the same in Götterdämmerung; for in spite of the absurdity of the spell which is set upon the love of Siegfried and Brünnhilde, life with them is happy and desirable, since they are beings capable of love, and death appears to be a splendid but awful catastrophe. And one cannot say the Ring breathes a spirit of renunciation and sacrifice like Parsifal; renunciation and sacrifice are only talked about in the Ring; and, in spite of the last transports which impel Brünnhilde to the funeral pyre, they are neither an inspiration nor a delight. One has the impression of a great gulf yawning at one's feet, and the anguish of seeing those one loves fall into it.
I have often regretted that Wagner's first conception of Siegfried changed in the course of years; and in spite of the magnificent dénouement of Götterdämmerung (which is really more effective in a concert room, for the real tragedy ends with Siegfried's death), I cannot help thinking with regret how fine a more optimistic poem from this revolutionary of '48 might have been. People tell me that it would then have been less true to life.But why should it be truthful to depict life only as a bad thing? Life is neither good nor bad it is just what we make it, and the result of the way in which we look at it. Joy is as real as sorrow, and a very fertile source of action. What inspiration there is in the laugh of a great man! Let us welcome, therefore, the sparkling if transient gaiety of Siegfried.
Wagner wrote to Malwida von Meysenbug: "I have, by chance, just been reading Plutarch's life of Timoleon. That life ended very happily—a rare and unheard-of thing, especially in history. It does one good to think that such a thing is possible. It moved me profoundly."
I feel the same when I hear Siegfried. We are rarely allowed to contemplate happiness in great tragic art; but when we may, how splendid it is, and how good for one!
"TRISTAN"
Tristan towers like a mountain above all other love poems, as Wagner above all other artists of his century. It is the outcome of a sublime conception, though the work as a whole is far from perfect. Of perfect works there is none where Wagner is concerned. The effort necessary for the creation of them was too great to be long sustained; for a single work might means years of toil. And the tense emotions of a whole drama cannot be expressed by a series of sudden inspirations put into form the moment they are conceived. Long and arduous labour is necessary. These giants, fashioned like Michelangelo's, these concentrated tempests of heroic force and decadent complexity, are not arrested, like the work of a sculptor or painter, in one moment of their action; they live and go on living in endless detail of sensation. To expect sustained inspiration is to expect what is not human. Genius may reveal what is divine; it may call up and catch a glimpse of die Mütter, but it cannot always breathe in the exhausted air of this world. So will must sometimes take the place of inspiration; though the will is uncertain and often stumbles in its task. That is why we encounter things that jar and jolt in the greatest works—they are the marks of human weakness. Well, perhaps there is less weakness in Tristan than in Wagner's other dramas—Götterdämmerung, for instance—for nowhere else is the effort of his genius more strenuous or its flight more dizzy. Wagner himself knew it well. His letters show the despair of a soul wrestling with its familiar spirit, which it clutches and holds, only to lose again. And we seem to hear cries of pain, and feel his anger and despair.