Orchestral Pieces.—Eine Symphonie zu Dante’s “Divina Commedia”; Eine Faust Symphonie; Poèmes symphoniques: 1. “Ce qu’on entend sur la montagne”; 2. Tasso; 3. Les Préludes; 4. Orphée; 5. Prométhée; 6. Mazeppa; 7. Fest-Klänge; 8. Héroïde funèbre; 9. Hungaria; 10. Hamlet; 11. Hunnenschlacht; 12. Die Ideale; Zwei Episoden aus Lenau’s Faust: I. Der nächtliche Zug, II. Der Tanz in der Dorfschenke; Marches, Rakoczy, Goethe, Huldigung, “Vom Fels zum Meer” (for a military band); Ungarischer, Heroischer and Sturmmarsch; Le Triomphe funèbre du Tasse; “Von der Wiege bis zum Grab”; six Hungarian rhapsodies; four marches; four songs, and Die Allmacht, by Schubert.
Vocal Music.—Oratorios: “Die Legende von der Heiligen Elisabeth,” “Christus,” “Stanislaus” (unfinished). Masses: Missa solennis for the inauguration of the cathedral at Gran; Ungarische Krönungs-messe; Missa choralis (with organ); Missa and Requiem for male voices (with organ); Psalms, 13, 137, 23 and 18; 12 Kirchen-Chor-Gesänge (with organ). Cantatas: Prometheus-chöre; “Beethoven Cantata”; “An die Künstler”; Die Glocken des Strassburger Münsters; 12 Chöre für Männergesang; Songs, 8 books; Scena, Jeanne d’Arc au bûcher.
Melodramatic Pieces for Declamation, with Pianoforte Accompaniment.—Leonore (Bürger); Der traurige Mönch (Lenau); Des todten Dichter’s Liebe (Jokai); Der blinde Sänger (Tolstoy).
Editions, Text and Variants.—Beethoven’s Sonatas; Weber’s Concertstück and Sonatas; Schubert Fantasia, 4 Sonatas, Impromptus, Valses and Moments musicaux.
See also L. Ramaun, Fr. Liszt als Künstler und Mensch (1880-1894); E. Dannreuther, Oxford Hist. of Music, vol. vi.(1905).
(E. Da.)
[1] It is understood that, in point of fact, the Princess Wittgenstein was determined to marry Liszt; and as neither he nor her family wished their connexion to take this form, Cardinal Hohenlohe quietly had him ordained.—[Ed. E.B.].
LITANY. This word (λιτανεία), like λιτή (both from λίτομαι), is used by Eusebius and Chrysostom, commonly in the plural, in a general sense, to denote a prayer or prayers of any sort, whether public or private; it is similarly employed in the law of Arcadius (Cod. Theod. xvi. tit. 5, leg. 30), which forbids heretics to hold assemblies in the city “ad litaniam faciendam.” But some trace of a more technical meaning is found in the epistle (Ep. 63) of Basil to the church of Neocaesarea, in which he argues, against those who were objecting to certain innovations, that neither were “litanies” used in the time of Gregory Thaumaturgus. The nature of the recently introduced litanies, which must be assumed to have been practised at Neocaesarea in Basil’s day, can only be conjectured; probably they had many points in common with the “rogationes,” which, according to Sidonius Apollinaris, had been coming into occasional use in France about the beginning of the 5th century, especially when rain or fine weather was desired, and, so far as the three fast days before Ascension were concerned, were first fixed, for one particular district at least, by Mamertus or Mamercus of Vienne (A.D. c. 450). We gather that they were penitential and intercessory prayers offered by the community while going about in procession, fasting and clothed in sackcloth. In the following century the manner of making litanies was to some extent regulated for the entire Eastern empire by one of the Novels of Justinian, which forbade their celebration without the presence of the bishops and clergy, and ordered that the crosses which were carried in procession should not be deposited elsewhere than in churches, nor be carried by any but duly appointed persons. The first synod of Orleans (A.D. 511) enjoins for all Gaul that the “litanies” before Ascension be celebrated for three days; on these days all menials are to be exempt from work, so that every one may be free to attend divine service. The diet is to be the same as in Quadragesima; clerks not observing these rogations are to be punished by the bishop. In A.D. 517 the synod of Gerunda provided for two sets of “litanies”; the first were to be observed for three days (from Thursday to Saturday) in the week after Pentecost with fasting, the second for three days from November 1. The second council of Vaison (529), consisting of twelve bishops, ordered the Kyrie eleison—now first introduced from the Eastern Church—to be sung at matins, mass and vespers.