The idea of community

Stefan Zweig in 1917

From Stefan Zweig’s The World of Yesterday (1942), translated by Anthea Bell:

In fact, it must be said in all honesty that a good part, if not the greater part, of all that is admired today in Europe and America as the expression of a newly revived Austrian culture in music, literature, the theatre, the art trade, was the work of the Jews of Vienna, whose intellectual drive, dating back for thousands of years, brought them to a peak of achievement. Here intellectual energy that had lost its sense of direction through the centuries found a tradition that was already a little weary, nurtured it, revived and refined it, and with tireless activity injected new strength into it. Only the following decades would show what a crime it was when an attempt was made to force Vienna — a place combing the most heterogeneous elements in its atmosphere and culture, reaching out intellectually beyond national borders — into the new mould of a nationalist and thus a provincial city. For the genius of Vienna, a specifically musical genius, had always been that it harmonised all national and linguistic opposites in itself, its culture was a synthesis of all Western cultures. Anyone who lived and worked there felt free of narrow-minded prejudice. Nowhere was it easier to be a European, and I know that in part I have to thank Vienna, a city that was already defending universal and Roman values in the days of Marcus Aurelius, for the fact that I learnt early to love the idea of community as the highest ideal of my heart. (44-45)

 

The world of yesterday

Vienna, 1900.

From Stefan Zweig’s The World of Yesterday (1942), translated by Anthea Bell:

I myself have lived at the time of the two greatest wars known to mankind, even experiencing each on a different side — the first on the German side and the second among Germany’s enemies. Before those wars I saw individual freedom at its zenith, after them I saw liberty at its lowest point in hundreds of years; I have been acclaimed and despised, free and not free, rich and poor. All the pale horses of the apocalypse have stormed through my life: revolution and famine, currency depreciation and terror, epidemics and emigration; I have seen great mass ideologies grow before my eyes and spread, Fascism in Italy, National Socialism in Germany, Bolshevism in Russia, and above all the ultimate pestilence that has poisoned the flower of our European culture, nationalism in general. I have been a defenceless, helpless witness of the unimaginable relapse of mankind into what was believed to be long-forgotten barbarism, with its deliberate programme of inhuman dogma. It was for our generation, after hundreds of years, to see again wars without actual declarations of war, concentration camps, torture, mass theft and the bombing of defenceless cities, bestiality unknown for the last fifty generations, and it is to be hoped that future generations will not see them again. Yet paradoxically, at the same time as our world was turning the moral clock back a thousand years, I have also seen mankind achieve unheard-of feats in the spheres of technology and the intellect, instantly outdoing everything previously achieved in millions of years: the conquest of the air with the aeroplane, words travelling all over the world at the moment when they are spoken, the conquest of space, the splitting of the atom, the defeat of even the most insidious diseases. Almost daily, things still impossible yesterday have become possible. Never until our time has mankind as a whole acted so diabolically, or made such almost divine progress. (xiv; emphasis mine — GH)

 

Wallets out

It is a rare day that I can solicit donations to organizations in both Vienna and Philadelphia, and this is the day.

The staff of radio klassik Stephansdom.

Tomorrow, March 13, radio klassik Stephansdom will be holding its second fundraising drive of the year — and this month the theme is spring, the season. The Vienna-based station is going all out tomorrow with special offers and programming (Beethoven’s Pastoral symphony and Stravinsky’s Rite of Spring will be shoehorned in there, I’m sure), along with a chance for you to call in to your favorite hosts, not to mention a report from Christoph Wellner and the ongoing success of the campaign. I’ve written about radio klassik Stephansdom before, so I hope you’ll step up and donate here. (Though if you don’t subscribe to international calling or don’t know German, you may want to forego the call-in.)

The Pen & Pencil Club of Philadelphia.

Closer to home, the Pen & Pencil Club of Philadelphia, one of the nation’s oldest private press associations, has launched a GoFundMe page to cover a few pressing bills. In addition to this, the Club is seeking new members, and don’t let the fact that you don’t live in Philadelphia deter you — you’ll always be welcome when you drop by the city for a few days and want to enjoy a comfortable, gregarious drink with the gentlepeople of the press. You can donate here and learn more about the club here. I’ve written briefly about the Club before too.

Ich bin der Welt abhanden gekommen

Gustav Mahler.

In a passage that I quoted yesterday from his book Germania, Simon Winder mentions Gustav Mahler’s song “Ich bin der Welt abhanden gekommen” (1901-1902), based on the poem by Friedrich Rückert. He called it “the greatest” of 19th century German songs, “a work of such richness that it can only be listened to under highly controlled circumstances.” He is off by a year or two, but let’s be open-minded. It won’t hurt.

It would be chary of me not to post it here today, so control (highly) your circumstances and enjoy this 1989 performance of the song by Jessye Norman, accompanied by Zubin Mehta and the New York Philharmonic. The original poem and a translation follows the video.

Ich bin der Welt abhanden gekommen
Friedrich Rückert

Ich bin der Welt abhanden gekommen,
Mit der ich sonst viele Zeit verdorben,
Sie hat so lange nichts von mir vernommen,
Sie mag wohl glauben, ich sei gestorben!
Es ist mir auch gar nichts daran gelegen,
Ob sie mich für gestorben hält,
Ich kann auch gar nichts sagen dagegen,
Denn wirklich bin ich gestorben der Welt.
Ich bin gestorben dem Weltgetümmel,
Und ruh’ in einem stillen Gebiet!
Ich leb’ allein in meinem Himmel,
In meinem Lieben, in meinem Lied!

I am lost to the world
English translation by Richard Stokes

I am lost to the world
With which I used to waste much time;
It has for so long known nothing of me,
It may well believe that I am dead.
Nor am I at all concerned
If it should think that I am dead.
Nor can I deny it,
For truly I am dead to the world.
I am dead to the world’s tumult
And rest in a quiet realm!
I live alone in my heaven,
In my love, in my song!

Translation © Richard Stokes, author of The Book of Lieder (Faber, 2005)

Solitary tourism, in Vienna and elsewhere

From Simon Winder’s delightful 2010 book Germania: In Wayward Pursuit of the Germans and Their History:

Quite possibly the pleasure of this way of life would be much reduced in some other countries, particularly more insistently gregarious places such as Italy. German culture puts a high value on temporary solitude of a stagey kind. Perhaps this is its great gift. In some moods I think there is no need to do anything other than read German writers from the first half of the nineteenth century — a sort of inexhaustible storehouse of attitudes flattering to those who just like sometimes to be left alone. …

The poetry on this subject stretches out to the most hazy, distant horizon and fed a century of German songs, culminating perhaps in the greatest of them all: Mahler’s setting of a Rückert poem, “I have lost track of the world with which I used to waste much time,” a work of such richness that it can only be listened to under highly controlled circumstances. The idea, whether in Goethe, Mörike, Rückert or Heine, is to be alone, in a wood, on a mountain, in some overpoweringly verdant garden, or just inside one’s head, almost always as a moment’s pause before plunging back into a world of love and normal human decisions. This tic is of course a bit unpolitical and some writers have seen it as passive in a way that implies a German malleability and failure to engage with disastrous implications for the future. But equally it is an anti-political, fiercely private stance, with a built-in resistance to fanaticism or mass manipulation. It seems hard on Schubert’s songs for them to be viewed as early danger signs of a failure to stand up to Nazism.

George Hunka

Reading and writing about Philadelphia

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