Wagnerus dixit princeps in castitate auctoritas.
10.
And now just a word en passant concerning Wagner's writings: they are among other things a school of shrewdness. The system of procedures of which Wagner disposes, might be applied to a hundred other cases,—he that hath ears to hear let him hear. Perhaps I may lay claim to some public acknowledgment, if I put three of the most valuable of these procedures into a precise form.
Everything that Wagner cannot do is bad.
Wagner could do much more than he does; but his strong principles prevent him.
Everything that Wagner can do, no one will ever be able to do after him, no one has ever done before him, and no one must ever do after him. Wagner is godly.
These three propositions are the quintessence of Wagner's writings;—the rest is merely—"literature".
—Not every kind of music hitherto has been in need of literature; and it were well, to try and discover the actual reason of this. Is it perhaps that Wagner's music is too difficult to understand? Or did he fear precisely the reverse—that it was too easy,—that people might not understand it with sufficient difficulty?—As a matter of fact, his whole life long, he did nothing but repeat one proposition: that his music did not mean music alone! But something more! Something immeasurably more!… "Not music alone"—no musician would speak in this way. I repeat, Wagner could not create things as a whole; he had no choice, he was obliged to create things in bits, with "motives," attitudes, formulæ, duplications, and hundreds of repetitions, he remained a rhetorician in music,—and that is why he was at bottom forced to press "this means" into the foreground. "Music can never be anything else than a means": this was his theory, but above all it was the only practice that lay open to him. No musician however thinks in this way.—Wagner was in need of literature, in order to persuade the whole world to take his music seriously, profoundly, "because it meant an infinity of things", all his life he was the commentator of the "Idea."—What does Elsa stand for? But without a doubt, Elsa is "the unconscious mind of the people" (—"when I realised this, I naturally became a thorough revolutionist"—).
Do not let us forget that, when Hegel and Schelling were misleading the minds of Germany, Wagner was still young: that he guessed, or rather fully grasped, that the only thing which Germans take seriously is—"the idea,"—that is to say, something obscure, uncertain, wonderful; that among Germans lucidity is an objection, logic a refutation. Schopenhauer rigorously pointed out the dishonesty of Hegel's and Schelling's age,—rigorously, but also unjustly, for he himself, the pessimistic old counterfeiter, was in no way more "honest" than his more famous contemporaries. But let us leave morality out of the question, Hegel is a matter of taste…. And not only of German but of European taste!…A taste which Wagner understood!—which he felt equal to! which he has immortalised!—All he did was to apply it to music—he invented a style for himself, which might mean an "infinity of things,"—he was Hegel's heir…. Music as "Idea."—
And how well Wagner was understood!—The same kind of man who used to gush over Hegel, now gushes over Wagner, in his school they even write Hegelian.[11] But he who understood Wagner best, was the German youthlet. The two words "infinity" and "meaning" were sufficient for this: at their sound the youthlet immediately began to feel exceptionally happy. Wagner did not conquer these boys with music, but with the "idea":—it is the enigmatical vagueness of his art, its game of hide–and–seek amid a hundred symbols, its polychromy in ideals, which leads and lures the lads. It is Wagner's genius for forming clouds, his sweeps and swoops through the air, his ubiquity and nullibiety—precisely the same qualities with which Hegel led and lured in his time!—Moreover in the presence of Wagner's multifariousness, plenitude and arbitrariness, they seem to themselves justified—"saved". Tremulously they listen while the great symbols in his art seem to make themselves heard from out the misty distance, with a gentle roll of thunder, and they are not at all displeased if at times it gets a little grey, gruesome and cold. Are they not one and all, like Wagner himself, on quite intimate terms with bad weather, with German weather! Wotan is their God, but Wotan is the God of bad weather…. They are right, how could these German youths—in their present condition,—miss what we others, we halcyonians, miss in Wagner? i.e.: la gaya scienza; light feet, wit, fire, grave, grand logic, stellar dancing, wanton intellectuality, the vibrating light of the South, the calm sea—perfection….
11.
—I have mentioned the sphere to which Wagner belongs—certainly not to the history of music. What, however, does he mean historically?—The rise of the actor in music: a momentous event which not only leads me to think but also to fear.
In a word: "Wagner and Liszt." Never yet have the "uprightness" and "genuineness" of musicians been put to such a dangerous test. It is glaringly obvious: great success, mob success is no longer the achievement of the genuine,—in order to get it a man must be an actor!—Victor Hugo and Richard Wagner—they both prove one and the same thing: that in declining civilisations, wherever the mob is allowed to decide, genuineness becomes superfluous, prejudicial, unfavourable. The actor, alone, can still kindle great enthusiasm.—And thus it is his golden age which is now dawning,—his and that of all those who are in any way related to him. With drums and fifes, Wagner marches at the head of all artists in declamation, in display and virtuosity. He began by convincing the conductors of orchestras, the scene–shifters and stage–singers, not to forget the orchestra:—he "delivered" them from monotony…. The movement that Wagner created has spread even to the land of knowledge: whole sciences pertaining to music are rising slowly, out of centuries of scholasticism. As an example of what I mean, let me point more particularly to Riemann's services to rhythmics; he was the first who called attention to the leading idea in punctuation—even for music (unfortunately he did so with a bad word; he called it "phrasing").—All these people, and I say it with gratitude, are the best, the most respectable among Wagner's admirers—they have a perfect right to honour Wagner. The same instinct unites them with one another; in him they recognise their highest type, and since he has inflamed them with his own ardour they feel themselves transformed into power, even into great power. In this quarter, if anywhere, Wagner's influence has really been beneficent. Never before has there been so much thinking, willing, and industry in this sphere. Wagner endowed all these artists with a new conscience: what they now exact and obtain from themselves, they had never exacted before Wagner's time—before then they had been too modest. Another spirit prevails on the stage since Wagner rules there the most difficult things are expected, blame is severe, praise very scarce,—the good and the excellent have become the rule. Taste is no longer necessary, nor even is a good voice. Wagner is sung only with ruined voices: this has a more "dramatic" effect. Even talent is out of the question. Expressiveness at all costs, which is what the Wagnerian ideal—the ideal of decadence—demands, is hardly compatible with talent. All that is required for this is virtue—that is to say, training, automatism, "self–denial". Neither taste, voices, nor gifts, Wagner's stage requires but one thing: Germans!…The definition of a German: an obedient man with long legs…. There is a deep significance in the fact that the rise of Wagner should have coincided with the rise of the "Empire": both phenomena are a proof of one and the same thing—obedience and long legs.—Never have people been more obedient, never have they been so well ordered about. The conductors of Wagnerian orchestras, more particularly, are worthy of an age, which posterity will one day call, with timid awe, the classical age of war.