marked by the notions of Time: those of Space he leaves behind an impenetrable veil, whose lifting needs must make his dream invisible forthwith. Whilst harmony, belonging to neither Space nor Time, remains the most inalienable element of Music, through the rhythmic sequence of his tones in point of time the musician reaches forth a plastic hand, so to speak, to strike a compact with the waking world of semblances; just as the allegoric dream so far makes contact with the Individual's wonted notions that the waking consciousness, albeit at once detecting the great difference of even this dream-picture from the outer incidents of actual life, yet is able to retain its image. So the musician makes contact with the plastic world through the rhythmic ordering of his tones, and that in virtue of a resemblance to the laws whereby the motion of visible bodies is brought to our intelligence. Human Gesture, which seeks to make itself intelligible in Dance through an expressive regularity of changeful motion, thus seems to play the same part toward Music as bodies, in their turn, toward Light: without refraction and reflection, Light would not shine; and so we may say that without rhythm, Music would not be observable. But, at this very point of contact between Plastique and Harmony, the nature of Music is plainly shewn to be entirely distinct from that of Plastic art in particular; whereas the latter fixes Gesture in respect of space, but leaves its motion to be supplied by our reflective thought, Music speaks out Gesture's inmost essence in a language so direct that, once we are saturated with the music, our eyesight is positively incapacitated for intensive observation of the gesture, so that finally we understand it without our really seeing it. Thus, though Music draws her nearest affinities in the phenomenal world into her dream-realm, as we have called it, this is only in order to turn our visual faculties inwards through a wondrous transformation, so to speak, enabling them to grasp the Essence-of-things in its most immediate manifestment, as it were to read the vision which the musician had himself beheld in deepest sleep.-
As for Music's standing toward the plastic forms of the phenomenal world, and toward abstractions derived from things themselves, nothing can possibly be more lucid than what we read under this heading in Schopenhauer's work; so that it would be quite superfluous for us to dwell thereon, and we may turn to our principal object, namely an inquiry into the nature of the Musician himself.
However, we first must dwell on a crucial point in the aesthetic judgment (Urtheil) of Music as an art. For we find that from the forms wherein Music seems to join hands with the outer world of Appearance there has been deduced an utterly preposterous demand upon the character of her utterances. As already mentioned, axioms founded simply on a scrutiny of Plastic art have been transferred to Music. That such a solecism could have been committed, we have at any rate to attribute to the aforesaid 'nearest approach' of Music to the visual side of the world and its phenomena. In this direction indeed the art of Music has taken a development which has exposed her to so great a misapprehension of her veritable character that folk have claimed from her a function similar to that of plastic works of art, namely the susciting of our pleasure in beautiful forms. As this was synchronous with a progressive decline in the judgment of plastic art itself, it may easily be imagined how deeply Music was thus degraded; at bottom, she was asked to wholly repress her ownest nature for mere sake of turning her outmost side to our delectation.
Music, who speaks to us solely through quickening into articulate life the most universal concept of the inherently speechless Feeling, in all imaginable gradations, can once and for all be judged by nothing but the category of the sublime; for, as soon as she engrosses us, she transports us to the highest ecstasy of consciousness of our infinitude. (11) On the other hand what enters only as a sequel to our plunging into contemplation of a work of plastic art, namely the (temporary) liberation of the intellect from service to the individual will through our discarding all relations of the object contemplated to that will-the required effect of beauty on the mind,-is brought about by Music at her very first entry; inasmuch as she withdraws us at once from any concern with the relation of things outside us, and-as pure Form set free from Matter-shuts us off from the outer world, as it were, to let us gaze into the inmost Essence of ourselves and all things. Consequently our verdict on any piece of music should be based upon a knowledge of those laws whereby the effect of Beauty, the very first effect of Music's mere appearance, advances the most directly to a revelation of her truest character through the agency of the Sublime. It would be the stamp of an absolutely empty piece of music, on the contrary, that it never got beyond a mere prismatic toying with the effect of its first entry, and consequently kept us bound to the relations presented by Music's outermost side to the world of vision.
Upon this side alone, indeed, has Music been given any lasting development; and that by a systematising of her rhythmic structure (Periodenbau) which on the one hand has brought her into comparison with Architecture, on the other has made her so much a matter of superficies (ihr eine Ueberschaulichkeit gegeben hat) as to expose her to the said false judgment by analogy with Plastic art. Here, in her outermost restriction to banal forms and conventions, she seemed e.g. to Goethe so admirably suited for a standard of poetical proportion (zur Normirung dichterischer Konzeptionen). To be able in these conventional forms so to toy with Music's stupendous powers that her own peculiar function, the making known the inner essence of all things, should be avoided like a deluge, for long was deemed by aesthetes the true and only acceptable issue of maturing the art of Tone. But to have pierced through these forms to the innermost essence of Music in such a way that from that inner side he could cast the light of the Clairvoyant on the outer world, and shew us these forms themselves again in nothing but their inner meaning,-this was the work of our great Beethoven, whom we therefore have to regard as the true archetype of the Musician.-
If, retaining our oft-adduced analogy of the allegoric dream, we mean to think of Music as incited by an inner vision (Schau) and endeavouring to convey that vision to the world without, we must subsume a special organ for the purpose, analogous to the Dream-organ in the other case, a cerebral attribute in power whereof the musician first perceives the inner In-itself close-sealed to earthly knowledge (das aller Erkenntniss verschlossene innere An- sich): a kind of eye, when it faces inwards, that becomes an ear when directed outwards. For the most speaking likeness of that inmost (dream-) image of the world perceived thereby, we have only to listen to one of those famous church-pieces of Palestrina's. Here Rhythm is nowhere traceable save through the play of the harmonic sequences; as a symmetrical succession in time, apart from them, it does not exist at all. Here, then, Succession (Zeitfolge) is still so rigidly bound to that timeless, spaceless essence, Harmony, that we cannot as yet employ the laws of Time to aid us in the understanding of such music. The sole idea of Succession in such a piece is expressed by wellnigh nothing but the gentlest fluctuations of one ground-colour, which presents us with the most varied modulations within the range of its affinity, without our being able to trace a line in all its changes. As this colour itself does not appear in Space, we here are given an image almost as timeless as it is spaceless, an altogether spiritual revelation; and the reason why it moves us so indicibly is that, more plainly than all other things, it brings to our consciousness the inmost essence of Religion free from all dogmatic fictions.
Let us turn from this to a piece of dance-music, to an orchestral symphonic movement modelled on the dance-motive, or finally to a downright operatic pièce: we find our fancy chained forthwith by a regular order in the re currence of rhythmic periods, the plastic element that forms the chief factor in Melody's insistence. (12) Music developed along these lines has very properly been given the name of 'secular,' in opposition to that 'spiritual.' Elsewhere I have expressed myself plainly enough upon the principle of this development, (13) and here will merely touch upon its already-noted aspect of the allegoric dream; whence it would seem that the musician's 'eye,' now woken to the phenomena of the outer world, attaches itself to such of them whose inner essence it can understand forthwith. The outer laws which he thus derives from the gestures of life, and finally from its every element of motion, become the laws of Rhythm in virtue whereof he constructs his periods of contrast and return. The more these periods are instinct with the true spirit of Music, the less will they be architectonic emblems diverting our attention from the music's pure effect. On the contrary, wherever that aforesaid inner Spirit of Music-sufficiently described above- tones down its surest manifestment for sake of this columnar ordering of rhythmic parts, there nothing will arrest us but that outward symmetry, and we shall necessarily reduce our claims on Music herself to a prime demand for regularity.-Music here quits her state of lofty innocence; she loses her power of redeeming from the curse of Appearance: no longer is she the prophetess of the Essence of things, but herself becomes entangled in the illusive show of things outside us. For to this music one wants to see something as well, and that something to-be-seen becomes the chief concern: as 'Opera' proves right plainly, where spectacle, ballet and so forth make out the lure, the main attraction, and visibly enough proclaim the degeneracy of the music there employed.-
We will now illustrate the above by an inquiry into the evolution of Beethoven's genius; and here, to abandon generalities, we have first to consider the practical maturing of the master's own peculiar style.-
The qualification, the predestination of a musician for his art, can only be shewn in the effect produced upon him by the music going on around him. In what manner his faculty of inner vision, that clairvoyance of the deepest world-dream, has been aroused thereby, we do not learn till he has fully reached the goal of his self-development;
