Monday, May 28, 2012

‘...above the canopy of stars...’ – Beethoven’s Ninth



A US colleague told me about some of the pieces they’ve got planned next season – Schumann and Beethoven symphonies, Tchaikovsky concertos... Really, I sometimes think artistic planning consists of taking three spinning wheels marked ‘overtures’, ‘concertos’ and ‘symphonies’, and spinning the names of the same two-dozen works in each genre. But it’s got me thinking about a piece I wrote some years ago.


Beethoven’s Ninth was first performed 7 May 1824. In the 188 years since, it has acquired the status of a classic, which means, on one hand, that it’s been accorded the honour it deserves. On the other, that it inherits the perennial handicap of a masterpiece: it seems to be set in stone.

Somehow when we hear a work over and over again, we get to thinking that such a work was always going to turn out the way it did; that it sprang, like Homer’s Athena, ‘fully armed from the head of Zeus’. Such a belief diminishes our appreciation of creation, dulls our responses, and may even blind us to real insights.

Classical music buffs got excited in April 2003 when it was reported that a Beethoven’s Ninth was going under the hammer at Sotheby’s. The 465 pages bound in three volumes may have been the manuscript used at the premiere in 1824, the basis of the first printed edition in 1826. Beethoven’s valued assistant Wenzel Schlemmer had died in 1825, and a number of other hands were evident in the manuscript. ‘Du verfluchter Kerl’ (‘you damned fool’) Beethoven wrote above the music at one point, ‘forgetting,’ as New York Times critic James R. Oestereich has pointed out, ‘universal brotherhood [the theme of the last movement’s Ode to Joy] for an instant.’ There are changes to expression marks and various rethinkings, necessitating in some cases the sewing in of whole new pages. There is even the odd coffee stain, which goes to show that the creation of a masterpiece is a form of industry; the result of labour, second thoughts, crossings out, the work of a supervening genius, but also of a team of helpers who have to overcome the hassles of everyday life to make a work of art which speaks beyond the ages.

We think of Beethoven as the supreme musical architect. But in fact, Beethoven sat on the cusp of the period when composers turned from improvisers into architects. Beethoven scholar Barry Cooper once likened Beethoven’s manner of composition to finding one’s way along a wall which is receding into fog in the distance and only becoming clearer as one gropes along; and he contrasted this with the working method of Benjamin Britten (1913-1976), who described musical conception as a house becoming clear in all its details at once. Beethoven’s way of composing seemed to offer fewer guarantees of success; it is remarkable that he was able to make of his pieces such integrated wholes. The fact that they are owed a lot to his galvanising genius.

So Beethoven would basically begin at the beginning - not as common as you’d think. He’d map out the first movement, writing a sort of synopsis of key moments (not particularly worrying about the joins), while noting ideas for the movements ahead (and maybe other works). He would then work on subsequent movements, filling in details behind him as ideas matured, as understanding grew, while nudging a piece forward. With the Ninth, the very first idea actually to be conceived (some time after the winter of 1815) was for a fugue on a theme we now recognise as the main theme of the scherzo second movement, the most popular movement at the work’s first performance. But not long after that, Beethoven came up with something similar to the prophetic opening to the symphony we now know. In the synopsis of the opening to the symphony sketched by Beethoven in the winter of 1815/16, one sees the same doubtful suggestion of A minor, and then the decisive landing on D minor; nebulousness leading to decisiveness, a compositional expression of Beethoven’s customary manner of working.

It was some time later that Beethoven got around to thinking about the fourth movement. The famous choral finale may not have been inevitable. One of Beethoven’s ideas around this time is rather like the last movement of the String Quartet in A minor, Op.132 – but in D minor, the key of the Ninth Symphony. Maybe a string-dominated Allegro appassionato was slated for this work. What a different ending we would then have experienced, if this fast music [I’ve roughly orchestrated it in a sub-Beethoven-type way] had followed upon the radiantly slow third movement...


Audience reactions in the past 188 years may have been a few decibels lower on the applause-meter. 

But Beethoven also wrote under the 'instrumental' sketch of thsi passage the words ‘Before the Freude’, ‘Freude’ being the first word of Schiller’s poem. Could he have been thinking, if not of a completely instrumental last movement, of a different instrumental introduction to the choral finale, before lighting on the brilliant idea of a choral finale preceded by the now well-known 'horror fanfare' and ‘critical review’ of all the preceding movements?

Beethoven had been meaning to set Schiller’s ode To Joy to music for many years. There is mention in a letter to Mrs Schiller dated 1793, over 30 years before the premiere of the Ninth, that a young composer from the Rhineland, that is Beethoven, was intending to set the poem. And in the sketchbooks dating from 1798 there is an early setting of the line ‘muss ein lieber Vater wohnen...’ (‘there must dwell a loving father...’), which Beethoven, back then, set to a melody in C major.

Beethoven had of course written another Choral Fantasia, with an Ode-like melody, not yet the perfect tune he honed for the Ninth, and based on a text in praise of music. But why did it take him more than 30 years to finally set the Schiller?

Political sensitivity? It is well known that Schiller had substituted ‘Freude’ (joy) for ‘Freiheit’ (freedom) to evade the censors. But there’s some justification for thinking that ‘Überm Sternenzelt muss ein lieber Vater wohnen’ was the line that held most significance for Beethoven. ‘Be enfolded, all ye millions, in this kiss of the whole world! Brothers, above the canopy of stars must dwell a loving Father’.

This occurs as the first chorus in Schiller’s version of the poem but Beethoven saves it for later. What he then puts after the first and second verses is Schiller’s fourth chorus: ‘Joyously, as His dazzling suns traverse the heavens, so, brothers, run your course, exultant, as a hero claims victory.’ Beethoven thus edits and rearranges Schiller’s poem in order to create a sequence that takes us effectively from earthly celebration, to the hero who advances to the stars, to the benevolent maker (of us all?) who must be beyond. Is this the real Beethoven, looking towards the open sky, like the prisoners in his opera Fidelio, newly freed from their dungeon cells?

And how would we describe the music for this passage? It is a part of a mysterious adagio that the youthful Beethoven could not have achieved. In his final setting of these words Beethoven makes use of sounds that he discovered while working on certain sections of the Missa solemnis, new sounds intended to depict something beyond the heavens, and inspire a sense of primal awe. It seems that Beethoven’s final view of the ode To Joy had to wait until after the writing of the more heavens-gazing sections of the great Mass in D. The significance of Beethoven having to wait so long before setting Schiller’s poem relates, I think, to his need to find an elevated view of the text, a more universal view.

But also more personal. Beethoven once said that music was a higher revelation than religion or philosophy, but what is revealed by looking behind the scenes at the Ninth? It's more than just an academic exercise. I draw on what I’ve read of Beethoven’s abused childhood, think of the words ‘lieber Vater’, and find great poignancy in Beethoven’s extension of a universal hope for benevolent fathering in the slow section that precedes the tumult and applause-inducing excitement of the loud, prestissimo and oh-so familiar ending of Beethoven’s Ninth.

- first published by Symphony Services International. Reproduced by kind permission

If you are interested in reading other articles of mine on classical music, please see:

Sousa and the Sioux, 19 August 2011
Percy Grainger, the chap who "wanted to find the sagas everywhere", 17 June 2012
A Star and his Stripes - Bernstein, the populist, 29 June 2012
Igor in Oz: Stravinsky Downunder, 17 July 2012
Wagner - is it music or drama? 27 July 2012
"Beautiful...sad": Puccini's La boheme, 29 July 2012
Philippa - an opera [blog 1], idea for an opera on Philippa Duke Schuyler, 16 Sep 2012



Sunday, May 20, 2012

Considering the aboriginal land of Altjira

I haven't been blogging lately, almost as though I've felt inhibited about commenting on events or things seen here in Australia. Yet there are constant eye-openers.

reproduced by courtesy Warren H. Williams

I met up with my mate, Warren Williams, down from Alice Springs a few weeks ago. He was here promoting his CD Winanjjara, his arrangement (orchestrations virtually) of traditional Warumungu Song, song material from the Tennant Creek area that he is entitled-to through his mother's father. One of Warren's geat-grandfathers, Hesekiel, was mentioned in Journey to Horseshoe Bend, the symphonic cantata Andrew Schultz and I wrote based on Ted Strehlow's novel. As usual, the conversation turned to the Arrernte worldview - who is related to whom, who can speak for what, whose country is whose...

I was reminded of this yesterday as I watched excerpts on YouTube from the Metropolitan Opera's Ring cycle. At the beginning of Act III of Siegfried, Wotan, king of the gods is now wandering the world. Still his voice is thunder (to borrow one of Homer's epithets for Wotan's Greek equivalent, Zeus). And in Robert Lepage's Met production, Wotan's staff actually flashes like lightning.

Warren told me that the great-grandfather of another great-grandfather, Johannes Ntjalka, was Kanjira, 'the thunder god'. I had read about Kanjira in Carl Strehlow's Die Aranda und Loritja-Stamme. 'But,' I said to Warren, 'you mean a reincarnation of Kanjira?' 'No', said Warren, 'the actual thunder god'. I was aware that people say that the Altjira (usually translated as Dreamtime) is maybe only a few generations back (or well, really, since I think of the 'altjira' as the eternally creative substratum of reality, it's ever-present). But commissioners in Aboriginal Land Claims have commented on their difficulty in working out sometimes whether a witness is citing a forebear or a mythological figure. Warren's information was a graphic example to me that Central Australia really is 'the land of Altjira', eternity, as Ted Strehlow once said.

And a graphic example to me also, that there really is a lot to comment on in Australia.


If you liked this blog, others of mine on Central Australia are:

Opera in a land of Song, 20 July 2012
Drowned Man in a Dry Creekbed - Happy New Year 1993, 6 August 2012
Virginia in the Desert, 10 Sep 2012
Victory over death and despair in a bygone age (thoughts on John Strehlow’s The Tale of Frieda Keysser), 5 Nov 2012