RUBINSTEIN.

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Anton Gregor Rubinstein was born, Nov. 30, 1829, at the village of Wechwotynetz, in Russia. His parents, who were in moderate circumstances, moved to Moscow during his infancy, and in that city he received his first musical instruction. His mother gave him lessons at the age of four, with the result that by the time he was six she was unable to teach him anything more. He then studied the piano with Alexander Villoing, a pupil of John Field. His first composition appeared in his twelfth year, and soon his songs and two and four hand piano-pieces began to attract the attention of musicians. In 1840 Villoing took him to Paris and placed him in the Conservatory, where he attracted the attention of Liszt, Chopin, and Thalberg. He remained in that city eighteen months, devoting himself to unremitting study, and then made some professional tours, in which he met with extraordinary success, particularly in England. From that country he went to Holland and Sweden, everywhere meeting with an enthusiastic reception. [259] In 1844 his parents removed to Berlin, and he was placed under Dehn, the famous contrapuntist, to study composition, his brother Nicholas being a companion in his work. The father dying in 1846, the mother and Nicholas returned to Russia, leaving Anton alone. During the next two years he taught music in Pressburg and Vienna, and in the latter part of 1848 went back to Russia. About this time he received an honorary musical appointment from the Grand-Duchess HÉlÈne. For eight years he studied and wrote in St. Petersburg, and at the end of that time had accumulated a mass of manuscripts destined to make his name famous all over Europe, while his reputation as a skilful pianist was already world-wide. He visited England again in 1857, and the next year returned home and settled in St. Petersburg, about which time he was made Imperial Concert Director, with a life-pension. At this period in his career he devoted himself to the cause of music in Russia. His first great work was the foundation of the Conservatory in the above city in 1862, of which he remained principal until 1867. He also founded the Russian Musical Society in 1861, and in 1869 was decorated by the Czar. In 1870 he directed the Philharmonic and Choral Societies of Vienna, and shortly afterwards made another tour, during which, in 1872, he came to this country with the eminent violinist Wieniawsky, as will be well remembered. His visit here was marked by a succession of ovations. No other pianist ever achieved such a wonderful success, not only among [260] musicians, but among the people of all classes. Musicians were astounded at his remarkable knowledge, while musical and unmusical people alike were carried off their feet by the whirlwind-style of his playing. It was full of grace, nobility, breadth, and dignity; but it combined with these qualities a fire, an intensity, and a passion which sometimes invested the piano with orchestral effects, and again transformed it into an instrument that wept, laughed, sang, and danced. His power was irresistible and electric. As a composer he ranks very high. His greatest works are the Ocean Symphony, Dramatic Symphony, and a character sketch for grand orchestra called "Ivan the Terrible;" his operas, "Children of the Heath," "Feramors," "Nero," "The Maccabees," "Dimitri Donskoi," and the "Demon;" the oratorios "Paradise Lost" and "Tower of Babel;" and a long and splendid catalogue of chamber, salon, and concert music, besides some beautiful songs which are great favorites in the concert-room.

The Tower of Babel.

"The Tower of Babel," a sacred opera, as Rubinstein entitles it, was written in 1870, the text, which is somewhat of a travesty on sacred history, by Julius Rodenberg. An English critic very pertinently says: "One item alone in all the multitude of details crowded by Herr Rodenberg into his [261] canvas has any foundation in fact. He adopts the theory that there really was a tower of Babel, and all the rest he founds on conjecture." In point of fact, the anachronisms are numerous enough to make the text almost a burlesque. Nimrod, the mighty hunter, is made the chief builder of the tower, which is supposed to be in process of erection as an insult to the Deity. Abraham appears upon the scene (many years before he was born), and rebukes Nimrod for his presumption; whereupon the hunter-king orders "the shepherd," as he is called, to be thrown into a fiery furnace, after the manner of Shadrach, Meshach, and Abednego. The angels watch over the patriarch, and he comes out of the fire unharmed. Some of the people standing by ascribe the miracle to Baal, some to Dagon, some to Ashtaroth, and a few to Jehovah, and at last get into a quarrel with each other. Nimrod interposes his authority, and orders them to their work on the tower again. Soon the heavens cloud over, and a storm is seen approaching. Abraham prophesies destruction, and Nimrod orders him to be seized and hurled from the summit of the tower; but before his commands can be executed, a thunderbolt strikes it and crumbles it into a heap of shapeless stones. While Abraham exults over the destruction, the dispersion of the three races, the Shemites, Hamites, and Japthides, occurs. Nimrod laments over the result of his folly, and at last acknowledges the authority of the Divine Power, and thus the story ends.

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The dramatis personÆ are Nimrod (bass), Abraham (tenor), Master Workman (baritone), four Angels (boys' voices), the choruses by Nimrod's followers, the People, Angels, and Demons. The overture is a confused, formless number, indicating the darkness. In the beginning there is no clear musical idea; but at last the subject assumes definite form as the dawn breaks and the Master Workman announces the sunrise and calls the People to their work, in the recitative, "Awake! ye Workers, awake!" The summons is followed by the chorus, "To work," in which the vocal part is noisy, broken, and somewhat discordant, representing the hurry and bustle of a crowd of working-men,--with which, however, the orchestra and organ build up a powerful theme. The song of the Master Workman is also interwoven, and the chorus is finally developed with great vigor and splendid dramatic effect. Nimrod now appears, and in a triumphant outburst ("Stately rises our Work on high") contemplates the monument to his greatness now approaching completion. Abraham rebukes him ("How, Mortal, canst thou reach His Presence?"). The scene at this point is full of dramatic vigor. Nimrod hurls imprecations at Abraham, followed by strongly contrasting choruses of the angry People and protecting Angels, which lead up to the mixed chorus of the People, indicating the confusion of tongues as they severally ascribe the escape of Abraham from the furnace-fire to Baal, Dagon, Ashtaroth, and Jehovah, and closing [263] with tumultuous dissension, which is quelled by Nimrod. The effect of the Angels' voices in the hurlyburly is exceedingly beautiful, and the accompaniments, particularly those of the fire-scene, are very vivid. Nimrod's order to resume work on the tower is followed by the angelic strain, "Come on! let us down to Earth now hasten." Once more the Builders break out in their barbaric chorus, "To work," followed by the portentous outburst of the People, "How the Face of Heaven is o'ershadowed!" In a vigorous solo Abraham replies, "No! 'tis not Vapor nor Storm-clouds that gather." There is a final controversy between Abraham and Nimrod, and as the latter orders the patriarch to be thrown from the tower, the storm breaks, and amid the shrieks of the chorus ("Horror! horror") and the tremendous clangor of organ and orchestra on the theme already developed in the opening, the tower is destroyed.

The tumultuous scene is followed by Nimrod's lament ("The Tower whose lofty Height was like my State"), a bass aria of great power, and reaching a splendid climax. Abraham, in an exultant strain ("The Lord is strong in Might"), proclaims God's purpose to scatter the people. The most picturesque scene in the work now occurs,--the dispersal of the Shemites, Hamites, and Japthides, typified by orchestral marches and choruses of a barbaric cast. The stage directions at this point indicate that the three choruses "must be sung behind the scenes, while dissolving views present [264] to the audience the emigration of the three great human races,"--an effect which is also made in the last act of Goldmark's "Queen of Sheba." The first chorus, that of the Shemites, which is sung in unison, is taken from some of the ancient music in the ritual of the Jewish Synagogue, that used on the eve of the Day of Atonement. The other two choruses are also Oriental in color and rhythm, and give a very striking effect to this part of the work. The chorus of Angels ("Thus by Almighty Power of God") proclaims the completion of the work, and two long solos by Abraham and Nimrod lead up to the final choruses of the Angels, People, and Demons, worked up in very powerful style, and in the finale uniting the themes which originally introduced the chorus of the People and the Angels, and the subject of the darkness in the overture. The tableau is thus described in the stage directions: "The stage is divided into three horizontal compartments. In the middle is the earth; in the upper is the throne of the Almighty, surrounded by all the heavenly powers; in the lower, hell, Satan seated on his throne, surrounded by all the infernal deities."

Paradise Lost.

The oratorio "Paradise Lost" was first produced in Vienna in 1859 by the Gesellschaft der Musikfreunde, a choral organization conducted by Rubinstein during his stay in that city. Like "The Tower [265] of Babel," it is entitled by the composer "a sacred opera," though it is in genuine oratorio form, and usually classed as such. The text is a very free transcription from Milton. The work is divided into three parts; but as the second is usually the only part given by oratorio societies, our sketch will be principally confined to that. The first part mainly concerns the defeat of Satan's forces by the legions of Heaven, and is remarkable for its vigorous instrumental treatment.

The second part is devoted to the creation, and is composed principally of choruses introduced by a few bars of recitative, invariably for the tenor, who acts the part of narrator. The first seven of these describe the creation of the earth. After a characteristic introduction, the tenor declares "Chaos, be ended!" whereupon the Angels sing a glowing tribute to light ("Upspringing, the darkened Air broke forth into radiant Brightness"). Again the tenor and chorus in a brief number describe the firmament. The third chorus ("Fierce raged the Billows") pictures the division of land and water with great vigor, accompanied by imitative instrumentation which indicates Rubinstein's skill as a water-painter quite as clearly as his great Ocean Symphony. In the fourth and fifth choruses the music vividly tells the story of the creation of the trees and plants and the appearance of the stars in the firmament. The sixth ("Gently beaming, softly streaming"), in which the Angels rejoice in the soft radiance of the moon, is short, but exceedingly tender and [266] beautiful. In the seventh ("All around rose the Sound of the Strife of Life"), we have a description of the awakening of life characterized by extraordinary descriptive power. This group of choruses, each one thoroughly fresh, original, and picturesque in its description, brings us up to the creation of man, which is the finest portion of the whole work. It begins with a long tenor recitative, "In all her Majesty shines on high the Heaven," reaching a fine crescendo at the close ("And lo! it was Man"). The Angels reply with their heavenly greeting, "Hail to Thee, O Man." A short dialogue follows between Adam and the Narrator, and the Angels renew their greeting, this time to Eve. This leads up to a lovely duet between Adam and Eve ("Teach us then to come before Thee"), which is very gracefully constructed, and tenderly melodious in character. The final number is a chorus of the Angels ("Clear resounded the Trumpets of Heaven"), beginning in broad, flowing, jubilant harmony, then developing into a fugue on the words "Praise the Almighty One," built up on a subject full of exultation and grandeur, and closing with a Hallelujah delivered with mighty outbursts of power.

The third part is devoted to the fall of Adam and Eve and their banishment from Eden, closing with the announcement of the ultimate salvation of mankind. Both the Almighty and Satan appear in this part, the former's music being sung by the tenor voice; though, curiously enough, the latter's music is much the more attractive.

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