Anthem - Intellect

Anthem - Intellect Anthem - Intellect

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Signifying Europe The tune constitutes the climax in the final movement of a late Beethoven work that is generally understood as a high peak in his oeuvre. He was himself the last of the big three Vienna classics providing a transition from classical early modernity to the Romantics and later the self-critical fragmentation of the Enlightenment impulses. His mature period is often associated with seriousness and wisdom. The main tune of the final movement thus draws a great work to a conclusion. Romain Rolland regarded Beethoven’s ‘immortal Ode to Joy’ as ‘the plan of his whole life’: ‘All his life he wished to celebrate Joy; and to make it the climax of one of his great works.’ 363 In many respects, the Anthem bears the mark of age, maturity, finality, rich experience and wisdom. However, this stands in opposition to some aspects of the musical composition—as well as of the lyrics—that have an almost revolutionary and almost naïvely youthful urgency. The music itself is in the centre of the classical European art music tradition, using the twelve-tone equal temperament foundation of major/minor tonality and functional harmonics that underpinned new modes of modern musical narrative through structural progression and tension development, including verse/chorus transitions as well as the sonata form. These creative tools evolved from late sixteenth to early nineteenth century Europe and enabled a series of new modes of musical expression corresponding to the lifeworlds and outlooks of an emerging modern society, with the bourgeois public sphere as an important hub of civil society. Big changes took place in the period around the French Revolution, as the postaristocratic ruling classes took over the initiative and strived to construct a more suitable sound organisation that emphasised individualised emotional development, but also lifted up popular expressions in sublimated and refined forms into a more elevated sphere of fine arts. Nicholas Cook has succinctly pointed out that Beethoven’s music is full of contradictions and ambivalences: between unity and fragmentation, energy and despair, Classicism and Romanticism, seriousness and ironic jokes, sorrow and happiness, solemn abstraction and physical force, high art and ‘low’ popular earthiness, and universality and subjectivity. 364 This music in many respects expressed and tried to come to grips with basic contradictions in emergent bourgeois society and culture. 365 Susan McClary describes this music as juxtaposing ‘desire and unspeakable violence’: ‘The Ninth Symphony is probably our most compelling articulation in music of the contradictory impulses that have organized patriarchal culture since the Enlightenment.’ 366 János Márothy has argued that the early nineteenth century bourgeoisie developed a kind of ‘Dionysian complex’, resulting from a basic contradiction of bourgeois society and art: an ‘insoluble duality of the citoyen-bourgeois’. 367 Modern life had become abstract and private, creating a nostalgic longing for public collective experiences. The loss of public experiences of Dionysian mass collectivity of antiquity was recovered in romantic events, sparked off by the 162

Anthem re-emerging mass experience in the French Revolution, and expressed in aesthetic ceremonial forms such as Beethoven’s symphonies, displaying a heroism stylistically deriving from the mass dances and marches of the French Revolution. 368 Márothy shows how the melismatically lengthened rhythm of the ‘Ode to Joy’ melody has a sentimental declamation that is stylistically a subgroup of polka rhythm: a series of open-closed pairs with ancient roots, much used in medieval plebeian forms. 369 Beethoven’s introduction of a choir and sung words in the symphony genre was an innovation with immense influence on later generations. 370 Schiller’s ‘An die Freude’ had since long interested Beethoven. It was written in 1785 but in 1803 published in a revised version where some political elements were softened. Beethoven went even further in the same direction, using only half of Schiller’s lyrics and making considerable alterations and rearrangements to suit his purposes. He avoided the most overtly political attacks at the tyrant’s power, for instance changing ‘Bettler werden Fürsten-brüder’ (‘Beggars become Princes’ brothers’) to ‘Alle Menschen werden Brüder’ (‘All men will become brothers’). This was not only in order to avoid Metternich’s censorship but also to produce the more abstract, utopian and idealistic expression that Beethoven himself wished to convey, focusing on the all-embracing community rather than the political act of revolution. With the same idealistic purpose, he also omitted sections reminding of a drinking song, and reordered the choruses to create an unbroken line of development from the terrestrial to the divine. 371 In its symphonic setting, the ode introduces a popular voice, a steady tune that could be heard as ‘natural’ and authentic in contrast with aristocratic forms: a song of the people or ‘of the good human being’ (‘des guten Menschen’) in a more universal sense. Like so many other commanding marches and fanfares, it starts with an upward movement, but instead of swinging rapidly to the sky, it walks steadily upwards, starting with two sturdy steps on the same spot before ascending step by step, and with even and steady beats reminding more of common people on the move than of gallant horses or flying angels. This fusion of highly advanced composition techniques with low popular tunes, inspired by democratic and revolutionary practices, has great potential for meeting EU’s need for satisfying popular demands as well as the cultural and political elites. 372 But the further elaboration of this tune in the symphony movement has puzzled many listeners, as it enigmatically eludes any easy interpretation. Musicologist Nicholas Cook describes the Ninth’s finale as formally ‘a cantata constructed round a series of variations on the “joy” theme’, but it has also been analysed as a sonata form, a concerto form or ‘a conflation of four symphonic movements into one’ (the latter suggested by Charles Rosen). 373 The following outline of the main sections of this complex movement is constructed on the basis of Cook’s analysis (Figure 7.2). 163

<strong>Anthem</strong><br />

re-emerging mass experience in the French Revolution, and expressed in aesthetic<br />

ceremonial forms such as Beethoven’s symphonies, displaying a heroism stylistically<br />

deriving from the mass dances and marches of the French Revolution. 368 Márothy<br />

shows how the melismatically lengthened rhythm of the ‘Ode to Joy’ melody has a<br />

sentimental declamation that is stylistically a subgroup of polka rhythm: a series of<br />

open-closed pairs with ancient roots, much used in medieval plebeian forms. 369<br />

Beethoven’s introduction of a choir and sung words in the symphony genre was an<br />

innovation with immense influence on later generations. 370 Schiller’s ‘An die Freude’<br />

had since long interested Beethoven. It was written in 1785 but in 1803 published<br />

in a revised version where some political elements were softened. Beethoven went<br />

even further in the same direction, using only half of Schiller’s lyrics and making<br />

considerable alterations and rearrangements to suit his purposes. He avoided the<br />

most overtly political attacks at the tyrant’s power, for instance changing ‘Bettler<br />

werden Fürsten-brüder’ (‘Beggars become Princes’ brothers’) to ‘Alle Menschen<br />

werden Brüder’ (‘All men will become brothers’). This was not only in order to avoid<br />

Metternich’s censorship but also to produce the more abstract, utopian and idealistic<br />

expression that Beethoven himself wished to convey, focusing on the all-embracing<br />

community rather than the political act of revolution. With the same idealistic<br />

purpose, he also omitted sections reminding of a drinking song, and reordered<br />

the choruses to create an unbroken line of development from the terrestrial to the<br />

divine. 371<br />

In its symphonic setting, the ode introduces a popular voice, a steady tune that<br />

could be heard as ‘natural’ and authentic in contrast with aristocratic forms: a<br />

song of the people or ‘of the good human being’ (‘des guten Menschen’) in a more<br />

universal sense. Like so many other commanding marches and fanfares, it starts with<br />

an upward movement, but instead of swinging rapidly to the sky, it walks steadily<br />

upwards, starting with two sturdy steps on the same spot before ascending step by<br />

step, and with even and steady beats reminding more of common people on the move<br />

than of gallant horses or flying angels. This fusion of highly advanced composition<br />

techniques with low popular tunes, inspired by democratic and revolutionary<br />

practices, has great potential for meeting EU’s need for satisfying popular demands<br />

as well as the cultural and political elites. 372 But the further elaboration of this tune in<br />

the symphony movement has puzzled many listeners, as it enigmatically eludes any<br />

easy interpretation.<br />

Musicologist Nicholas Cook describes the Ninth’s finale as formally ‘a cantata<br />

constructed round a series of variations on the “joy” theme’, but it has also been<br />

analysed as a sonata form, a concerto form or ‘a conflation of four symphonic<br />

movements into one’ (the latter suggested by Charles Rosen). 373 The following outline<br />

of the main sections of this complex movement is constructed on the basis of Cook’s<br />

analysis (Figure 7.2).<br />

163

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