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THE POETIC MUSE: GOETHE, SCHUBERT and the ART of SONG Lorraine Byrne Bodley Anyone Who Ventures Into the Vast Regions of The
THE POETIC MUSE: GOETHE, SCHUBERT AND THE ART OF SONG Lorraine Byrne Bodley Anyone who ventures into the vast regions of the 19th-century Lied meets a powerful presence almost immediately. Time and again the text is by Goethe, whose lyric imagination left an indomitable imprint on European music history. Even a cursory glance at Friedlaender’s Das deutsche Lied bears testimony to multiple settings of Goethe’s poems and the range and variety of this abundant repertoire is immediately striking. Ernst Challier’s Grosser Lieder-Katalog gives further evidence of the musicality of Goethe’s language and its location of meaning at the cradle of the Lied. Schubert’s first masterpiece, ‘Gretchen am Spinnrade’, was a setting of a dramatic scene from Goethe’s Faust. The earliest songs of Reichardt, Spohr, Loewe, Brahms and Wagner were to texts by Goethe, which raises the question as to the reasons for the poet’s influence. Yes, Goethe was a supreme lyric poet. The binding force of form and meaning, or rhythm and sense, that characterizes Goethe’s lyric poetry offered composers a wealth of material with which to cut their compositional cloth. Yes, Goethe was an object of admiration, even veneration, throughout the 19th century and the sheer quantity and variety of music his poetry has inspired signals the huge fascination exerted by his writing and his personality. Yet the steadfastness of his occupancy of the Lied goes beyond these explanations. Deeper currents must explain why Goethe’s poetry goes hand in glove in our musical heritage. From the time he burst onto the literary scene with the publication of Die Leiden des jungen Werther in 1774 until long after his death in 1832, Goethe was a catalyst for many composers who wanted to challenge what song could be. -
Goethe, the Japanese National Identity Through Cultural Exchange, 1889 to 1989
Jahrbuch für Internationale Germanistik pen Jahrgang LI – Heft 1 | Peter Lang, Bern | S. 57–100 Goethe, the Japanese National Identity through Cultural Exchange, 1889 to 1989 By Stefan Keppler-Tasaki and Seiko Tasaki, Tokyo Dedicated to A . Charles Muller on the occasion of his retirement from the University of Tokyo This is a study of the alleged “singular reception career”1 that Goethe experi- enced in Japan from 1889 to 1989, i. e., from the first translation of theMi gnon song to the last issues of the Neo Faust manga series . In its path, we will high- light six areas of discourse which concern the most prominent historical figures resp. figurations involved here: (1) the distinct academic schools of thought aligned with the topic “Goethe in Japan” since Kimura Kinji 木村謹治, (2) the tentative Japanification of Goethe by Thomas Mann and Gottfried Benn, (3) the recognition of the (un-)German classical writer in the circle of the Japanese national author Mori Ōgai 森鴎外, as well as Goethe’s rich resonances in (4) Japanese suicide ideals since the early days of Wertherism (Ueruteru-zumu ウェル テルヅム), (5) the Zen Buddhist theories of Nishida Kitarō 西田幾多郎 and D . T . Suzuki 鈴木大拙, and lastly (6) works of popular culture by Kurosawa Akira 黒澤明 and Tezuka Osamu 手塚治虫 . Critical appraisal of these source materials supports the thesis that the polite violence and interesting deceits of the discursive history of “Goethe, the Japanese” can mostly be traced back, other than to a form of speech in German-Japanese cultural diplomacy, to internal questions of Japanese national identity . -
Chicago Symphony Orchestra
Pittsburgh Symphony Orchestra 2015-2016 Mellon Grand Classics Season April 1, 2 and 3, 2016 MANFRED MARIA HONECK, CONDUCTOR EMANUEL AX, PIANO / , BOY SOLOIST / , SOPRANO / , BASS THE ALL UNIVERSITY CHOIR CHRISTINE HESTWOOD AND ROBERT PAGE, DIRECTORS / CHILDREN’S CHORUS / , DIRECTOR JOHANNES BRAHMS Concerto No. 2 in B-flat major for Piano and Orchestra, Opus 83 I. Allegro non troppo II. Allegro appassionato III. Andante IV. Allegretto grazioso Mr. Ax Intermission CARL ORFF “Fortuna imperatrix mundi” from Carmina Burana for Chorus and Orchestra LEONARD BERNSTEIN Chichester Psalms for Chorus, Boy Soloist and Orchestra I. Psalm 108, vs. 2 (Maestoso ma energico) — Psalm 100 (Allegro molto) II. Psalm 23 (Andante con moto, ma tranquillo) — Psalm 2, vs. 1-4 (Allegro feroce) — Meno come prima III. Prelude (Sostenuto molto) — Psalm 131 (Peacefully flowing) — Psalm 133, vs. 1 (Lento possibile) boy soloist GIUSEPPE VERDI Overture to La forza del destino GIUSEPPE VERDI “Te Deum” (No. 4) from Quattro Pezzi Sacri April 1-3, 2016, page 2 for Chorus and Orchestra soprano soloist ARRIGO BOITO Prologue to Mefistofele for Bass Solo, Chorus, Children’s Chorus and Orchestra bass soloist April 1-3, 2016, page 1 PROGRAM NOTES BY DR. RICHARD E. RODDA JOHANNES BRAHMS Born 7 May 1833 in Hamburg, Germany; died 3 April 1897 in Vienna, Austria Concerto No. 2 in B-flat major for Piano and Orchestra, Opus 83 (1878, 1881) PREMIERE OF WORK: Budapest, 9 November 1881; Redoutensaal; Orchestra of the National Theater; Alexander Erkel, conductor; Johannes Brahms, soloist PSO PREMIERE: 15 January 1909; Carnegie Music Hall; Emil Paur, conductor and soloist APPROXIMATE DURATION: 50 minutes INSTRUMENTATION: woodwinds in pairs plus piccolo, four horns, two trumpets, timpani and strings In April 1878, Brahms journeyed to Goethe’s “land where the lemon trees bloom” with two friends, the Viennese surgeon Theodor Billroth and the composer Carl Goldmark. -
Early Faust Literature and Skepticism in the Reformation
Dustin Lovett 20 Polemical Magic: Early Faust Literature and Skepticism in the Reformation Dustin Lovett (University of California, Santa Barbara) Richard Popkin’s epochal work on the history of skepticism in the Early Modern period1 identifies the seminal gesture of the Reformation, Luther’s rejection of the Catholic church’s entire framework of authority at the Diet of Worms, as the opening of a “Pandora’s Box” that sparked a skeptical crisis, or “crise pyrrhonienne,” which soon engulfed the Western world (5). Popkin’s narrow understanding of the term skepticism and his emphasis on the role of the printed Latin translations of Sextus Empiricus’s work in the 1560s in the birth of modern science have become controversial, but whether one adopts Popkin’s view of an acute crisis in the sixteenth and seventeenth centuries or takes a longer and broader view of skepticism,2 the Reformation marks a moment of profound transformation in the history of European thought. As Stuart Clark notes, the temptation “to think of the [Early Modern] period as one of radical epistemological instability” does not exist without reason (1997, 257). In rejecting the authority of the pope and church councils, which had previously arbitrated the nature of truth, in favor of “what conscience is compelled to believe on reading Scripture” (Popkin 3) Luther was redefining the criteria for religious orthodoxy. For centuries, the Catholic church alone had defined the nature of and means of achieving theological principles such as grace or repentance. The spiritual confusion that resulted from Luther’s repudiation of numerous Catholic doctrines finds its reflection in many literary works of the time but perhaps nowhere more potently than in the legend of Faust, which emerged and developed in the early Reformation era into a vehicle for Luther’s radical skepticism toward Catholic doctrines ranging from intercession and repentance to the saints’ cults and miracles. -
Industrialism, Androids, and the Virtuoso Instrumentalist
UNIVERSITY OF CALIFORNIA Los Angeles Performing the Mechanical: Industrialism, Androids, and the Virtuoso Instrumentalist A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Musical Arts by Leila Mintaha Nassar-Fredell 2013 © Copyright by Leila Mintaha Nassar-Fredell 2013 ABSTRACT OF THE DISSERTATION Performing the Mechanical: Industrialism, Androids, and the Virtuoso Instrumentalist by Leila Nassar-Fredell Doctor of Musical Arts University of California, Los Angeles, 2013 Professor Robert S. Winter, Chair Transactions between musical androids and actual virtuosos occupied a prominent place in the music of the eighteenth and nineteenth centuries. Instrumentalists and composers of instrumental music appropriated the craze for clockwork soloists, placing music in a position of increased social power in a society undergoing rapid technological transformation. The history of musical automata stretches back to antiquity. Androids and automata, vested by audiences with spiritual and magical qualities, populated the churches of the broader populations and the Renaissance grottos of the aristocracy. As ii the Industrial Revolution began, automata increasingly resembled the machines changing the structure of labor; consequently, androids lost their enchanted status. Contemporary writers problematized these humanoid machines while at the same time popularizing their role as representatives of the uncanny at the boundaries of human identity. Both instrumental performers and androids explored the liminal area between human and machine. As androids lost their magic, musical virtuosos assumed the qualities of spectacle and spirituality long embodied by their machine counterparts. In this process virtuosi explored the liminal space of human machines: a human playing a musical instrument (a machine) weds the body to a machine, creating a half-human, half-fabricated voice. -
To Obtain His Soul’: Demonic Desire for the Soul in Marlowe and Others
Early Theatre 5.2(2002) john d. cox ‘To obtain his soul’: Demonic Desire for the Soul in Marlowe and Others ‘O, what will I not do to obtain his soul?’ exclaims Mephistopheles in Dr Faustus, at a moment of fearful doubt on Faustus’s part.1 The exclamation is a rare revelation of the devil’s purpose in this play. For the most part, Mephistopheles appears to be a courteous servant to a gentleman scholar: suave and anxious to please. His exclamation of desire for Faustus’s soul, however, betrays an unexpressed craving to dominate Faustus completely and forever. Mephistopheles has demanded that Faustus sign over his soul to the devil, but in the midst of signing Faustus has begun to waver, and the blood in the wound that he made to sign his name has ceased to flow. Surely this must be a providential warning against apostasy! Then Mephistopheles fetches a chafer of coals: ‘Here’s fire. Come, Faustus, set it on’ (2.1.70); the blood ‘begins to clear again’ (71); and Faustus signs. This is the moment at which Mephistopheles exclaims, in obvious self-congratulation, about his longing for Faustus’s soul. The exclamation seems to imply Mephistopheles’ glee at successful misdi- rection. Making the blood flow by warming the body reduces the problem of congealing blood to mere physiology, erasing Faustus’s fear of peril to his soul. Mephistopheles thus prevents Faustus from going back on his determination to serve the devil, so the demonic servant exults at having fooled Faustus into submission. This inference is confirmed when Mephistopheles uses the same technique immediately afterwards. -
Franz Schubert Written and Narrated by Jeremy Siepmann with Tom George As Schubert
LIFE AND WORKS Franz Schubert Written and narrated by Jeremy Siepmann with Tom George as Schubert 8.558135–38 Life and Works: Franz Schubert Preface If music is ‘about’ anything, it’s about life. No other medium can so quickly or more comprehensively lay bare the very soul of those who make or compose it. Biographies confined to the limitations of text are therefore at a serious disadvantage when it comes to the lives of composers. Only by combining verbal language with the music itself can one hope to achieve a fully rounded portrait. In the present series, the words of composers and their contemporaries are brought to life by distinguished actors in a narrative liberally spiced with musical illustrations. Unlike the standard audio portrait, the music is not used here simply for purposes of illustration within a basically narrative context. Thus we often hear very substantial chunks, and in several cases whole movements, which may be felt by some to ‘interrupt’ the story; but as its title implies the series is not just about the lives of the great composers, it is also an exploration of their works. Dismemberment of these for ‘theatrical’ effect would thus be almost sacrilegious! Likewise, the booklet is more than a complementary appendage and may be read independently, with no loss of interest or connection. Jeremy Siepmann 8.558135–38 3 Life and Works: Franz Schubert © AKG Portrait of Franz Schubert, watercolour, by Wilhelm August Rieder 8.558135–38 Life and Works: Franz Schubert Franz Schubert(1797-1828) Contents Page Track Lists 6 Cast 11 1 Historical Background: The Nineteenth Century 16 2 Schubert in His Time 26 3 The Major Works and Their Significance 41 4 A Graded Listening Plan 68 5 Recommended Reading 76 6 Personalities 82 7 A Calendar of Schubert’s Life 98 8 Glossary 132 The full spoken text can be found on the CD-ROM part of the discs and at: www.naxos.com/lifeandworks/schubert/spokentext 8.558135–38 5 Life and Works: Franz Schubert 1 Piano Quintet in A major (‘Trout’), D. -
A Discussion of Goethe's Faust Part 1 Rafael Sordili, Concordia University
Sordili: Nothingness on the Move Sordili 1 Nothingness on the Move: A Discussion of Goethe's Faust Part 1 Rafael Sordili, Concordia University (Editor's note: Rafael Sordili's paper was selected for publication in the 2013 Agora because it was one of the best three presented at the ACTC Student Conference at Shimer College in Chicago in March 2013.) In the world inhabited by Faust, movement is a metaphysical fact: it is an expression of divine will over creation. There are, however, negative consequences to an existence governed by motion. The most prevalent of them is a feeling of nothingness and nihilism. This essay will discuss the relations between movement and such feelings in Goethe's Faust.1 It is my thesis that the assertion of his will to life, the acceptance of his own limitations, and the creation of new personal values are the tools that will ultimately enable Faust to escape nihilism. Metaphysics of Motion Faust lives in a world in which motion is the main force behind existence. During the Prologue in Heaven, three archangels give speeches in praise of the Creator, emphasizing how the world is in a constant state of movement. Raphael states that the movement of the Sun is a form of worship: "The sun proclaims its old devotion / [. .] / and still completes in thunderous motion / the circuits of its destined years" (246-248). For Gabriel, the rotation of the earth brings movement to all the elements upon its surface: "High cliffs stand deep in ocean weather, / wide foaming waves flood out and in, / and cliffs and seas rush on together / caught in the globe's unceasing spin" (251-258). -
Goethe's Faust Essay Prize for Sixth-Formers Further Resources
A German Classic: Goethe’s Faust Essay Prize for Sixth-Formers Further Resources Urfaust and Faust, Part II Johann Wolfgang von Goethe: Urfaust (1775) Johann Wolfgang von Goethe: Faust. Der Tragödie zweiter Teil (1832) Faust before Goethe Johann Spies: Historia von D. Johann Fausten (1587) Christopher Marlowe: Doctor Faustus (1592) Faust after Goethe Thomas Mann: Doktor Faustus (1947) Faust as film Faust, dir. by F.W. Murnau, with Gösta Ekman, Emil Jannings and Camilla Horn(silent film, 1926) Faust, dir. by Alexander Sokurov, with Johannes Zeiler, Anton Adasinsky and Isolda Dychauk (Russian film, 2011) Faust and music Franz Schubert: Gretchen am Spinnrade (Lied, 1814) Hear Kiri Te Kanawa sing Gretchen’s love song ‘Meine Ruh ist hin’ (‘My peace has gone’) (https://www.youtube.com/watch?v=MY0eeotSDi8). You may also wish to have a look at – and listen to – this course on Schubert’s settings of Goethe’s poems: http://www.open.edu/openlearn/history-the-arts/history/history-art/schuberts-lieder- settings-goethes-poems/content-section-0 Hector Berlioz, La damnation de Faust (opera, 1846) – see the production by Monty Python’s Terry Gilliam (http://www.bbc.co.uk/programmes/b010xwhh) Charles Gounod: Faust (opera, 1859) Ferruccio Busoni: Doktor Faust (opera, 1924) Faust to go In case you’re in need of some light inspiration, here is a summary of Faust I. Don’t worry if you can’t even begin to keep up with Michael Sommer’s German – he speaks extraordinarily fast and uses slang and rather specialised allusions. But you should be able to work out -
Schubert Lieder
CHRISTIAN ELSNER SCHUBERT LIEDER ORCHESTRATED BY MAX REGER & ANTON WEBERN Rundfunk-Sinfonieorchester Berlin Marek Janowski FRANZ SCHUBERT (1797–1828) 6 Prometheus D 674 5. 09 Poem by Johann Wolfgang von Goethe Lieder Orchestrated by Max Reger Orchestrated by Max Reger and Anton Webern 7 Nacht und Träume (Heil’ge Nacht, du sinkest nieder) D 827 2. 38 1 An die Musik (Du holde Kunst) D 547 2. 07 Poem by Matthäus von Collin Poem by Franz von Schober Orchestrated by Max Reger Orchestrated by Max Reger Gesänge des Harfners D 478 2 Erlkönig D 328 3. 49 Lyrics from “Wilhelm Meisters Lehrjahre” by Johann Wolfgang Poem by Johann Wolfgang von Goethe von Goethe Orchestrated by Max Reger Orchestrated by Max Reger 8 No. 1: Wer sich der Einsamkeit ergibt 3. 52 3 Du bist die Ruh’ D 776 3. 09 9 No. 2: Wer nie sein Brot mit Tränen aß 4. 11 Poem by Friedrich Rückert 10 No. 3: An die Türen will ich schleichen 2. 06 Orchestrated by Anton Webern 11 Gruppe aus dem Tartarus D 583 3. 01 4 Greisengesang (Der Frost hat mir bereifet) D 778 6. 02 Poem by Friedrich Schiller Poem by Friedrich Rückert Orchestrated by Max Reger Orchestrated by Max Reger 12 Tränenregen (from “Die schöne Müllerin”) D 795 No. 10 5. 35 5 An den Mond D 296 3. 54 Poem by Wilhelm Müller Poem by Johann Wolfgang von Goethe Orchestrated by Anton Webern Orchestrated by Max Reger 13 Der Wegweiser (from “Die Winterreise”) D 911 No. 20 4. 06 Poem by Wilhelm Müller Orchestrated by Anton Webern 14 Memnon (Den Tag hindurch nur einmal mag ich sprechen) D 541 3. -
Functions of Metrical Dissonance in Schubert's Songs
Functions of Metrical Dissonance in Schubert’s Songs Harald Krebs ABSTRACT Schubert employs both grouping and displacement dis- sonance very effectively in his Lieder, with definite ends in view. Much of his metrical dissonance could be termed pictorial or onomatopoeic; metrical conflicts in his piano parts often conjure up particular sounds or actions that are mentioned in the text. Many of the metrical dissonances in Schubert’s songs represent not physical objects or activity, but internal, spiritual phenomena – particularly inner upheavals and tensions. Metrical dissonances in Schubert’s songs may also have purely structural instead of, or in addition to repre- sentational functions. In Winterreise, for instance, the disso- nances, beyond their various text-related connotations, also assume a motivic function: particular specific displacement dissonances recur frequently. In Schubert’s tonally deviating songs—songs that begin in one key and end in another— metrical dissonance may act as a highlighter of significant moments within the tonal drama. The analyses provided here reveal that Schubert is a pioneer of the powerful appli- cation of metrical dissonance in the Lied, and that his skill at subtly manipulating this device for text-expressive and struc- tural purposes was no less remarkable than that reflected in his manipulation of harmony and tonality. 1 2 Harald Krebs We can conceive of musical meter as a set of layers of regular pulses, those pulses being created by various types of accents, by repetitions of patterns, by changes of harmony, and other musical features. Each notated meter is defined by a particular set of lay- ers—six-eight time, for instance, by aligned six- and three-eighth- note layers. -
Faust's Self-Realization from a Buddhist Perspective
FAUST'S belong to the devil. The legend spread SELF-REALIZATION to England, where an English poet, Christopher Marlowe, attracted by the FROM A BUDDHIST motive, wrote The History of Dr. PERSPECTIVE Faustus, a tragedy about a man who sells his soul to the devil. It was the English pupet show based on the Faustus Pornsan Watananguhn Jecrendo which Goethe saw in his home- town of Frankfurt when he was young 1 and which inspired him to write The Abstract Tragedy of Faust later in his life. The aim of this paper is to investigate In the opinion of most German literary the differences between "self- realiza critics, Faust reflects the autobiography tion" within Christian-western philoso of this 1:>crreat German Poet. It is believed phy and Faust's self-realization in that Goethe must have read the story of Goethe's tragedy as received and inter Faust and been impressed by the preted in a Buddhist society. Further, the anxiety of a protagonist's thirsty to know article examines in what way the author what a man can not know. The desire to Goethe shows an ironical and critical increase his self-confidence and to attitudes towards Faust's life and how confirm himself through a better can Faust be redeemed from the guilt knowledge of the cosmos and the world and set himself free from the "karma's" leads to Faust's encounter with the devil. law of cause and effect. He gradually comes to depend on the evil spirit. Goethe started to compose Faust's Self-realization from a the Tragedy of Faust when he was 20 Buddhist Perspective during the literary period of "Storm and Stress" in the 18th century and In the 1 sth century, a young boy named completed this lifework, with many Johann Wolfgang Goethe found a small intervals, at the age of 82.