Doctor Faustus (11 page)

The songs were meant to be sung, but they lacked music. They were new texts to old tunes and were so used for years by the community. But now a new inspiration visited Johann Conrad Beissel. The spirit commanded him to take to himself in addition to the role of poet and prophet that of composer.

There had been a young man staying at Ephrata, a young adept of the art of music, who held a singing-class; Beissel loved to attend and listen to the instruction. He must thus have made the discovery that music afforded possibilities for the extension and realization of the kingdom of the spirit, in a way of which young Herr Ludwig never dreamed. The extraordinary man’s resolve was swiftly formed. No longer of the youngest, already far on in the fifties, he applied himself to work out a musical theory of his own, suited to his special requirements. He put the singing-teacher aside and took things firmly in his own hands—with such success that before long he had made music the most important element in the religious life of the community.

Most of the chorals, which had come over from Europe, seemed to him much too forced, complicated, and artificial to serve for his flock. He wanted to do something new and better and to inaugurate a music better answering to the simplicity of their souls and enabling them by practice to bring it to their own simple perfection. An ingenious and practical theory of melody was swiftly and boldly resolved on. He decreed that there should be “masters” and “servants” in every scale. Having decided to regard the common chord as the melodic centre of any given key, he called “masters” the notes belonging to this chord, and the rest of the scale “servants.” And those syllables of a text upon which the. accent lay had always to be presented by a “master,” the unaccented by a “servant.”

As for the harmony, he made use of a summary procedure. He made chord-tables for all possible keys, with the help of which anybody could write out his tunes comfortably enough, in four or five parts; and thus he caused a perfect rage for composition in the community. Soon there was no longer a single Seventh-Day Baptist, whether male or female, who, thus assisted, had not imitated the master and composed music.

Rhythm was now the part of theory which remained to be dealt with by this redoubtable man. He accomplished it with consummate success. He painstakingly followed with the music the cadence of the words, simply by providing the accented syllables with longer notes, and giving the unaccented shorter ones. To establish a fixed relation between the values of the notes did not occur to him; and just for that reason he preserved considerable flexibility for his metre. Like practically all the music of his time it was written in recurrent metres of like length—that is to say, in bars—but he either did not know this or did not trouble about it. This ignorance or unconcern, however, was above all else to his advantage; for the free, fluctuating rhythm made some of his compositions, particularly his setting of prose, extraordinarily effective.

This man cultivated the field of music, once he had entered it, with the same persistence with which he had pursued all of his other aims. He put together his thoughts on theory and published them as a preface to the book of the
Turtle Dove
. In uninterrupted application he provided with musical settings all the poems in the
Mount of Incense
, some of them with two or three, and set to music all the hymns he had himself ever written, as well as a great many by his pupils. Not satisfied with that, he wrote a number of more extended chorals, with texts taken direct from the Bible. It seemed as though he was about to set to music according to his own receipt the whole of the Scriptures; certainly he was the man to conceive such a plan. If it did not come to that, it was only because he had to devote a large part of his time to the performance of what he had done, the training in execution and instruction in singing—and in this field he now achieved the simply extraordinary.

The music of Ephrata, Kretschmar told us, was too unusual, too amazing and arbitrary, to be taken over by the world outside, and hence it had sunk into practical oblivion when the sect of the German Seventh-Day Baptists ceased to flourish. But a faint legend had persisted down the years, sufficient in fact to make known how utterly peculiar and moving it had been. The tones coming from the choir had resembled delicate instrumental music and evoked an impression of heavenly mildness and piety in the hearer. The whole had been sung falsetto, and the singers had scarcely opened their mouths or moved their lips—with wonderful acoustic effect. The sound, that is, had thus been thrown up to the rather low ceiling of the hall, and it had seemed as though the notes, unlike any familiar to man, and in any case unlike any known church music, floated down thence and hovered angelically above the heads of the assemblage.

His own father, Kretschmar said, had often heard these sounds as a young man, and in his old age, when he talked to his family about it, his eyes had always filled with tears. He had spent a summer near Snowhill and on a Friday evening, the beginning of the Sabbath, had once ridden over as an onlooker at the house of worship of those pious folk. After that he had gone again and again: every Friday, as the sun set, driven by a resistless urge, he had saddled his horse and ridden the three miles to listen. It had been quite indescribable, not to be compared with anything in this world. He had, so the elder Kretschmar had said, sat in English, French, and Italian opera houses; that had been music for the ear, but Beissel’s rang deep down into the soul and was nothing more nor less than a foretaste of heaven.

“A great art,” so our reporter said in closing, “which, as it were aloof from time and time’s great course, could develop a little private history of this kind, and by forgotten side-paths lead to such exceptional beautitudes.”

I recall as though it were yesterday how I went home with Adrian after this lecture. Although we did not talk much, we were unwilling to separate; and from his uncle’s house, whither I accompanied him, he went back with me to the shop, and then I back with him to Parochialstrasse. Though of course we often did that. We both made merry over the man Beissel, this backwoods dictator with his droll thirst for action, and agreed that his music reform reminded us very much of the passage in Terence: “to behave stupidly with reason.” But Adrian’s attitude to the curious phenomenon differed from mine in what was after all so distinctive a way that it soon occupied me more than the subject itself. I mean that even while he mocked he set store by preserving the right to appreciate: set store by the right, not to say the privilege of keeping a distance, which includes in itself the possibility of good-natured acceptance, of conditioned agreement, half-admiration, along with the mockery and laughter. Quite generally this claim to ironic remoteness, to an objectivity which surely is paying less honour to the thing than to the freedom of the person, has always seemed to me a sign of uncommon arrogance. In so young a person as Adrian then was, the presumption of this attitude, it must be admitted, is disquieting; it was calculated to cause one concern for the health of his soul. Of course it is also very impressive to a companion with a simpler mental constitution, and since I loved him, I loved his arrogance as well—perhaps I loved him for its sake. Yes, that is how it was: this arrogance was the chief motive of the fearful love which all my life I cherished for him in my heart.

“Leave me alone,” said he, as with our hands in our overcoat pockets we went to and fro between our two dwellings, in the wintry mist that wrapped the gas-lamps, “leave me in peace with my old codger, I can do with him. At least he had a sense of order, and even a silly order is better than none at all.”

“Surely,” I answered him, “you won’t defend such a ridiculous and dogmatic arrangement, such childish rationalism as this invention of masters and servants. Imagine how these Beissel hymns must have sounded, in which every accented syllable had to have one note of the chord fall on it!”

“In any case not sentimental,” he responded, “rather rigidly conforming to the law, and that I approve. You can console yourself that there was plenty of play for the fancy you put high above the law, in the free use of the servant notes.”

He had to laugh at the word, bent over as he walked, and laughed down upon the wet pavement.

“Funny, it’s very funny,” he said. “But one thing you will admit. Law, every law, has a chilling effect, and music has so much warmth anyhow, stable warmth, cow warmth, I’d like to say, that she can stand all sorts of regulated cooling off—she has even asked for it.”

“There may be some truth in that,” I admitted. “But our Beissel isn’t after all any very striking example of it. You forget that his rhythm, quite unregulated and abandoned to feeling, at least balanced the rigidity of his melody. And then he invented a singing style for himself—up to the ceiling and then floating down in a seraphic falsetto—it must have been simply ravishing and certainly gave back to music all the bovine warmth that it had previously taken away through the pedantic cooling off.”

“Ascetic, Kretschmar would say,” he answered, “the ascetic cooling off. In that Father Beissel was very genuine. Music always does penance in advance for her retreat into the sensual. The old Dutchmen made her do the rummest sort of tricks, to the glory of God; and it went harder and harder on her from all one hears, with no sense appeal, excogitated by pure calculation. But then they had these penitential practices sung, delivered over to the sounding breath of the human voice, which is certainly the most stable-warm imaginable thing in the world of sound… “

“You think so?”

“Why not? No unorganic instrumental sound can be compared with it. Abstract it may be, the human voice—the abstract human being, if you like. But that is a kind of abstraction more like that of the naked body—it is after all more a pudendum.” I was silent, confounded. My thoughts took me far back in our, in his past.

“There you have it,” said he, “your music.” I was annoyed at the way he put it, it sounded like shoving music off on me, as though it were more my affair than his. “There you have the whole thing, she was always like that. Her strictness, or whatever you like to call the moralism of her form, must stand for an excuse for the ravishments of her actual sounds.”

For a moment I felt myself the older, more mature.

“A gift of life like music,” I responded, “not to say a gift of God, one ought not to explain by mocking antinomies, which only bear witness to the fullness of her nature. One must love her.”

“Do you consider love the strongest emotion?” he asked.

“Do you know a stronger?”

“Yes, interest.”

“By which you presumably mean a love from which the animal warmth has been withdrawn.”

“Let us agree on the definition!” he laughed. “Good night!”

We had got back to the Leverkühn house, and he opened his door.

CHAPTER IX

I
will not look back, I will take care not to count the pages I have covered between the last Roman numeral and this one I have just written down. The evil—in any case quite unanticipated—has come to pass and it would be useless to expend myself in excuses or self-accusations. The question whether I might and should have avoided it by giving a chapter to each one of Kretschmar’s lectures I must answer in the negative. Each separate division of a work needs a certain body, a definite volume sufficient to add to the significance of the whole, and this weight, this volume of significance, pertains to the lectures only collectively (in so far as I have reported them) and not to the single ones.

But why do I ascribe such significance to them? Why have I seen myself induced to reproduce them in such detail? I give the reason, not for the first time. It is simply this: that Adrian heard these things then, they challenged his intelligence, made their deposit in the vessel of his feelings, and gave matter to feed or to stimulate his fancy. And for the fancy, food and stimulant are one and the same. The reader must perforce be made a witness of the process; since no biography, no depiction of the growth and development of an intellectual life, could properly be written without taking its subject back to the pupil stage, to the period of his beginnings in life and art, when he listened, learned, divined, gazed and ranged now afar, now close at hand. As for music in particular, what I want and strive to do is to make the reader see it as Adrian did; to bring him in touch with music, precisely as it happened to my departed friend. And to that end everything his teacher said seems to me not only not a negligible means but even an indispensable one.

And so, half jestingly, I would address those who in that last monstrous chapter have been guilty of some skipping: I would remind them of how Laurence Sterne once dealt with an imaginary listener who betrayed that she had not always been paying attention. The author sent her back to an earlier chapter to fill in the gaps in her knowledge. After having informed herself, the lady rejoins the group of listeners and is given a hearty welcome.

The passage came to my mind because Adrian as a top-form student, at a time when I had already left for the University of Giessen, studied English outside the school courses, and after all outside the humanistic curriculum, under the influence of Wendell Kretschmar. He read Sterne with great pleasure. Even more enthusiastically he read Shakespeare, of whom the organist was a close student and passionate admirer. Shakespeare and Beethoven together formed in Kretschmar’s intellectual heaven a twin constellation outshining all else, and he dearly loved calling his pupil’s attention to remarkable similarities and correspondences in the creative principles and methods of the two giants—an instance of the stutterer’s far-reaching influence on my friend’s education, quite aside from the piano lessons. As a music-teacher, of course, he had to give Adrian the childish beginnings; but on the other hand, and in strange contrast, he gave him at the same time and almost in passing his earliest contact with greatness. He opened to him the ample page of world literature; whetting his appetite by small foretastes, he lured him into the broad expanses of the Russian, English, and French novel; stimulated him to read the lyrical poems of Shelley and Keats, Holderlin and Novalis; gave him Manzoni and Goethe, Schopenhauer and Meister Eckehart. Through Adrian’s letters, as well as by word of mouth when I came home in the holidays, I shared in these conquests, and I will not deny that sometimes, despite my knowledge of his facility, I was concerned for his strength. After all, these acquirements were premature, they must have burdened his young system, in addition to the preparations for his finals. About the latter, indeed, he spoke contemptuously. He often looked pale, and that not only on days when the hereditary migraine laid him low. Obviously he had too little sleep, for his reading was done in the night hours. I did not refrain from confessing my concern to Kretschmar and asking him if he did not see in Adrian, as I did, a nature that in the intellectual field should rather be held back than urged forwards. But the musician, although so much older than I, proved to be a thoroughgoing partisan of impatient youth avid of knowledge, unsparing of his strength. Indeed, the man showed in general a certain ideal harshness and indifference to the body and its “health,” which he considered a right philistine, not to say cowardly value.