What Is Art? - Leo Tolstoy (life books to read TXT) 📗

with a production in the other branch, it is necessary that the impossible should happen: that two works from different realms of art should be absolutely exceptional, unlike anything that existed before, and yet should coincide, and be exactly alike.

And this cannot be, just as there cannot be two men, or even two leaves on a tree, exactly alike. Still less can two works from different realms of art, the musical and the literary, be absolutely alike. If they coincide, then either one is a work of art and the other a counterfeit, or both are counterfeits. Two live leaves cannot be exactly alike, but two artificial leaves may be. And so it is with works of art. They can only coincide completely when neither the one nor the other is art, but only cunningly devised semblances of it.

If poetry and music may be joined, as occurs in hymns, songs, and romances⁠—(though even in these the music does not follow the changes of each verse of the text, as Wagner wants to, but the song and the music merely produce a coincident effect on the mind)⁠—this occurs only because lyrical poetry and music have, to some extent, one and the same aim: to produce a mental condition, and the conditions produced by lyrical poetry and by music can, more or less, coincide. But even in these conjunctions the centre of gravity always lies in one of the two productions, so that it is one of them that produces the artistic impression while the other remains unregarded. And still less is it possible for such union to exist between epic or dramatic poetry and music.

Moreover, one of the chief conditions of artistic creation is the complete freedom of the artist from every kind of preconceived demand. And the necessity of adjusting his musical work to a work from another realm of art is a preconceived demand of such a kind as to destroy all possibility of creative power; and therefore works of this kind, adjusted to one another, are, and must be, as has always happened, not works of art but only imitations of art, like the music of a melodrama, signatures to pictures, illustrations, and librettos to operas.

And such are Wagner’s productions. And a confirmation of this is to be seen in the fact that Wagner’s new music lacks the chief characteristic of every true work of art, namely, such entirety and completeness that the smallest alteration in its form would disturb the meaning of the whole work. In a true work of art⁠—poem, drama, picture, song, or symphony⁠—it is impossible to extract one line, one scene, one figure, or one bar from its place and put it in another, without infringing the significance of the whole work; just as it is impossible, without infringing the life of an organic being, to extract an organ from one place and insert it in another. But in the music of Wagner’s last period, with the exception of certain parts of little importance which have an independent musical meaning, it is possible to make all kinds of transpositions, putting what was in front behind, and vice versa, without altering the musical sense. And the reason why these transpositions do not alter the sense of Wagner’s music is because the sense lies in the words and not in the music.

The musical score of Wagner’s later operas is like what the result would be should one of those versifiers⁠—of whom there are now many, with tongues so broken that they can write verses on any theme to any rhymes in any rhythm, which sound as if they had a meaning⁠—conceive the idea of illustrating by his verses some symphony or sonata of Beethoven, or some ballade of Chopin, in the following manner. To the first bars, of one character, he writes verses corresponding in his opinion to those first bars. Next come some bars of a different character, and he also writes verses corresponding in his opinion to them, but with no internal connection with the first verses, and, moreover, without rhymes and without rhythm. Such a production, without the music, would be exactly parallel in poetry to what Wagner’s operas are in music, if heard without the words.

But Wagner is not only a musician, he is also a poet, or both together; and therefore, to judge of Wagner, one must know his poetry also⁠—that same poetry which the music has to subserve. The chief poetical production of Wagner is The Nibelung’s Ring. This work has attained such enormous importance in our time, and has such influence on all that now professes to be art, that it is necessary for everyone today to have some idea of it. I have carefully read through the four booklets which contain this work, and have drawn up a brief summary of it, which I give in Appendix III. I would strongly advise the reader (if he has not perused the poem itself, which would be the best thing to do) at least to read my account of it, so as to have an idea of this extraordinary work. It is a model work of counterfeit art, so gross as to be even ridiculous.

But we are told that it is impossible to judge of Wagner’s works without seeing them on the stage. The Second Day of this drama, which, as I was told, is the best part of the whole work, was given in Moscow last winter, and I went to see the performance.

When I arrived the enormous theatre was already filled from top to bottom. There were Grand-Dukes, and the flower of the aristocracy, of the merchant class, of the learned, and of the middle-class official public. Most of them held the libretto, fathoming its meaning. Musicians⁠—some of them elderly, grey-haired men⁠—followed the music, score in hand. Evidently the performance of this work was an event of importance.

I was rather late, but I was told that the short prelude, with which the act begins, was