MAHLER: HIS TIME HAS COME
by Leonard Bernstein
(Originally published in High Fidelity Magazine in 1967. Note: I do not have copyright on this essay, but I have seen it reprintedin full in other places on the internet. I only repost it because I find it incredibly useful when studying Mahler. And it seems all the more timely now that Mahler's Viennese world has come to more resemble our own American one in the last few years than ever before.)
(The third movement of the first symphony. No composer, particularly a German-speaking one, would ever have dared to pollute the holy rituals of the concert hall with Jewish music.)
Has come? Had come, rather; was there all along, even as each bar of each symphony was being penned in that special psychic fluid of his. If ever there was a composer of his time it was Mahler, prophetic only in the sense that he already knew what the world would come to know and admit half a century later.
Basically, of course, all of Mahler’s music is about Mahler – which means simply that it is about conflict. Think of it: Mahler the Creator vs. Mahler the Performer; the Jew vs. the Christian; the Believer vs. the Doubter; the Naïf vs. the Sophisticate; the provincial Bohemian vs. the Viennese homme du monde; the Faustian Philosopher vs. the Oriental Mystic the Operatic Symphonist who never wrote an opera. But mainly the battle rages between Western Man at the turn of the century and the life of the spirit. Out of this opposition proceeds the endless list of antitheses – the whole roster of Yang and Yin – that inhabit Mahler’s music.
(The world is dissolved in apocalypse and redeemed by love. This is the message of Mahler's second symphony. The Resurrection Symphony. Here is part of the last movement.)
What was this duple vision of Mahler’s? A vision of his world, crumbling in corruption beneath its smug surface, fulsome, hypocritical, prosperous, sure of its terrestrial immortality, yet bereft of its faith in spiritual immortality. The music is almost cruel in its revelations: it is like a camera that has caught Western society in the moment of its incipient decay. But to Mahler’s own audiences none of this was apparent: they refused (or were unable) to see themselves mirrored in these grotesque symphonies. They heard only exaggeration, extravagance, bombast, obsessive length – failing to recognize these as symptoms of their own decline and fall. They heard what seemed like the history of German-Austrian music, recapitulated in ironic or distorted terms – and they called it shameful eclecticism. They heard endless, brutal, maniacal marches – but failed to see the imperial insignia, the Swastika (make your own list) on the uniforms of the marchers. They heard mighty Chorales, overwhelming brass hymns – but failed to see them tottering at an abyss of tonal deterioration. They heard extended, romantic love songs – but failed to understand that these Liebesträume were nightmares, as were those mad, degenerate Ländler.
(What love tells me. The final, slow movement of the longest symphony in the standard repertoire. Mahler 3, more even than Mahler 2, is a religious experience in which the entire world summed up in a single piece of music.)
But what makes the heartbreaking duplicity is that all these anxiety-ridden images were set up alongside images of the life of the spirit, Mahler’s anima, which surrounds, permeates, and floodlights these cruel pictures with the tantalizing radiance of how life could be. The intense longing for serenity is inevitably coupled with the sinister doubt that it can be achieved. Obversely, the innate violence of the music, the excesses of sentiment, the arrogance of establishment, the vulgarity of power-postures, the disturbing rumble of status-non-quo are all the more agonizing for being linked with memories of innocence, with the aching nostalgia of youthful dreams, with aspirations towards the Empyrean, noble proclamations of redemption, or with the bittersweet tease of some Nirvana or other, just barely out of reach. It is thus a conflict between an intense love of life and a disgust with life, between a fierce longing for Himmel and the fear of death.
(Dancing with "Friend Death." The second movement of Mahler's fourth symphony.)
This dual vision of Mahler’s, which tore him apart all his life, is the vision we have finally come to perceive in his music. This is what Mahler meant when he said, “My time will come.” It is only after fifty, sixty, seventy years of world holocausts, of the simultaneous advance of democracy with our increasing inability to stop making war, of the simultaneous magnification of national pieties with intensification of our active resistance to social equality – only after we have experienced all this through the smoking ovens of Auschwitz, the frantically bombed jungles of Vietnam, through Hungary, Suez, the Bay of Pigs, the farce-trial of Sinyavsky and Daniel, the refueling of the Nazi machine, the murder in Dallas, the arrogance of South Africa, the Hiss-Chambers travesty, the Trotzkyite purges, Black Power, Red Guards, the Arab encirclement of Israel, the plague of McCarthyism, the Tweedledum armament race – only after all this can we finally listen to Mahler’s music and understand that it foretold all. And in the foretelling it showered a rain of beauty on this world that has not been equaled since.
(The Viennese Waltz on crack. The third movement of Mahler's fifth symphony.)
Now that the world of music has begun to understand the dualistic energy-source of Mahler’s music, the very key to its meaning, it is easier to understand this phenomenon in specific Mahlerian terms. For the doubleness of the music is the doubleness of the man. Mahler was split right down the middle, with the curious result that whatever quality is perceptible and definable in his music, the diametrically opposite quality is equally so. Of what other composer can this be said? Can we think of Beethoven as both roughhewn and epicene? Is Debussy both subtle and blatant? Mozart both refined and raw? Stravinsky both objective and maudlin? Unthinkable. But Mahler, uniquely, is all of these – roughhewn and epicene, subtle and blatant, refined, raw, objective, maudlin, brash, shy, grandiose, self-annihilating, confident, insecure, adjective, opposite, adjective, opposite.
(The 'blows of fate.' Mahler instructed for a special drum to be designed for the Sixth Symphony to punctuate its gigantic final movement three times like a gigantic exclamation point. Mahler was so superstitious that when, in quick succession, he lost his job as director of the Vienna Opera, his daughter to typhus, and his health to a heart ailment, he blamed the 'Hammerschlag' for his misfortune.)
The first spontaneous image that springs to my mind at the mention of the word “Mahler” is of a colossus straddling the magic dateline “1900.” There he stands, his left foot (closer to the heart!) firmly planted in the rich, beloved nineteenth century, and his right, rather less firmly, seeking solid ground in the twentieth. Some say he never found this foothold; others (and I agree with them) insist that twentieth-century music could not exist as we know it if that right foot had not landed there with a commanding thud. Whichever assessment is right, the image remains: he straddled. Along with Strauss, Sibelius and, yes, Schoenberg, Mahler sang the last rueful songs of nineteenth-century romanticism. But Strauss’s extraordinary gifts went the route of a not very subjective virtuosity; Sibelius and Schoenberg found their own extremely different but personal routes into the new century. Mahler was left straddling; his destiny was to sum up, package, and lay to ultimate rest the fantastic treasure that was German-Austrian music from Bach to Wagner.
("Like being trapped in a pinball machine" is how Bernstein protege Michael Tilson Thomas described conducting the last movement of Mahler's 7th Symphony with its kaleidescopic changes of mood.)
It was a terrible and dangerous heritage. Whether he saw himself as the last symphonist in the long line started by Mozart, or the last Heilige Deutsche Künstler in the line started by Bach, he was in the same rocky boat. To recapitulate the line, bring it to climax, show it all in one, soldered and smelted together by his own fires – this was a function assigned him by history and destiny, a function that meant years of ridicule, rejection, and bitterness.
(The Symphony of a Thousand was not Mahler's own slogan. It was P. T. Barnum's, who came up with it when Leopold Stokowski hired him to advertise for the American premiere of the work. It calls for an orchestra of 150, a double chorus of at least 400, a children's choruses, and a full complement of offstage brass. Sensational aspects aside, Mahler thought of it as his greatest and most important work. In his own words, the end of the symphony should sound as though the sun, the moon and the stars are resounding.)
But he had no choice, compulsive manic creature that he was. He took all (all!) the basic elements of German music, including the clichés, and drove them to their ultimate limits. He turned rests into shuddering silences; upbeats into volcanic preparations as for a death blow. Luftpausen became gasps of shock or terrified suspense; accents grew into titanic stresses to be achieved by every conceivable means, both sonic and tonic. Ritardandi were stretched into near-motionlessness; accelerandi became tornadoes; dynamics were refined and exaggerated to a point of neurasthenic sensibility. Mahler’s marches are like heart attacks, his chorales like all Christendom gone mad. The old conventional four-bar phrases are delineated in steel; his most traditional cadences bless like the moment of remission from pain. Mahler is German music multiplied by n.
(Das Lied von Der Erde. On hearing that he had a heart ailment that might be fatal, Mahler turned to eastern poetry for solace. The experience of the final moments of Das Lied are rather beyond my ability to describe.)
The result of all this exaggeration is, of course, that neurotic intensity which for so many years was rejected as unendurable, and in which we now find ourselves mirrored. And there are concomitant results: an irony almost too bitter to comprehend; excesses of sentimentality that still make some listeners wince; moments of utter despair, often the despair of not being able to drive all this material even further, into some kind of paramusic that might at last cleanse us. But we are cleansed, when all is said and done; no person of sensibility can come away from the Ninth Symphony without being exhausted and purified. And that is the triumphant result of all this purgatory, justifying all excesses: we do ultimately encounter an apocalyptic radiance, a glimmer of what peace must be like.
(In the Charles Eliot Norton Lectures at Harvard, Bernstein commented that final moments of Mahler's 9th symphony are like a literal evocation of the experience of dying.)
So much for the left foot: what of the right, tentatively scratching at the new soil of the twentieth century, testing it for solidity, fertility, roots? Yes, it was found fertile; there were roots there, but they had sprung frm the other side. All of Mahler’s testing, experiments, incursions were made in terms of the past. His breaking-up of rhythms, his post-Wagnerian stretching of tonality to its very snapping point (but not beyond it!), his probings into a new thinness of texture, into bare linear motion, into transparent chamber-music-like orchestral manipulation – all these adumbrated what was to become twentieth-century common practice; but they all emanated from those nineteenth-century notes he loved so well. Similarly, in his straining after new forms – a two-movement symphony (#8), a six-movement symphony (#3), symphonies with voices, not only in the Finales (#3, #8, Das Lied), movements which are interludes, interruptions, movements deliberately malformed through arbitrary abridgment or obsessive repetition or fragmentation – all these attempts at new formal structures abide in the shadow of Beethoven’s Ninth, the last Sonatas and string quartets. Even the angular melodic motions, the unexpected intervals, the infinitely wide skips, the search for “endless” melody, the harmonic ambiguities – all of which have deeply influenced many a twentieth-century composer – are nevertheless ultimately traceable back to Beethoven and Wagner.
(Mahler never lived to finish his tenth symphony. It's produced puzzles for a century of musicians who wondered where Mahler was going with it. Certainly this is closer to the world of Schoenberg and atonality than anything before it, but it's still unmistakeably Mahler.)
I think that this is probably why I doubt that I shall ever come to terms with the so-called Tenth Symphony. I have never been convinced of those rhythmic experiments in the Scherzo, of the flirtation with atonality. I often wonder what would have happened had Mahler not died so young. Would he have finished that Tenth Symphony, more or less as the current “versions” have it? Would he have scrapped it? Were there signs there that he was about to go over the hill, and encamp with Schoenberg? It is one of the more fascinating Ifs of history. Somehow I think he was unable to live through that crisis, because there was no solution for him; he had to die with that symphony unfinished. After all, a man’s destiny is nothing more or less than precisely what happened to him in life. Mahler’s destiny was to complete the great German symphonic line and then depart, without it being granted him to start a new one. This may be clear to us now; but for Mahler, while he lived, his destiny was anything but clear. In his own mind he was at least as much part of the new century as of the old. He was a tormented, divided man, with his eyes on the future and his heart in the past.
(Let Lenny have the last word.)
But his destiny did permit him to bestow much beauty, and to occupy a unique place in musical history. In this position of Amen-sayer to symphonic music, through exaggeration and distortion, through squeezing the last drops of juice out of that glorious fruit, through his desperate and insistent reexamination and reevaluation of his materials, through pushing tonal music to its uttermost boundaries, Mahler was granted the honor of having the last word, uttering the final sigh, letting fall the last living tear, saying the final good-by. To what? To life as he knew it and wanted to remember it, to unspoiled nature, to faith in redemption; but also to music as he knew it and remembered it, to the unspiled nature of tonal beauty, to faith in its future – good-by to all that. The last C major chord of Das Lied von der Erde was for him the last resolution of all Faustian history. For him?
Originally Published in High Fidelity April 1967
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