During the 19^th Century, composers began to set poems to music. In these “art songs” or Lieder, the piano accompaniment accentuated the emotions and complemented the meaning of the poem. Although Beethoven’s An die ferne Geliebte (1816) was the first cycle of art songs, Schubert was the composer who definitively established the genre. He was followed by Schumann, Brahms, Wolf, and Mahler. In the British Isles, a golden age of art song occurred in the first 20 years of the 20^th Century. Young composers, many trained in the German tradition, set to music both the lines they had learned in school and the poems of their contemporaries. The illustration is a wood cut from 1903 by Wassily Kandinsky.

Songs

Art songs (Kunstlieder in German) are often distinguished from folk songs (Volkslieder): art songs are musical settings for poetry that has been published in print, whereas the words and melodies for folk songs are handed down orally. However, some poets wrote ballads in the style of traditional folk songs, and some folk songs can be poetically complex. Art songs are also differentiated from popular songs by being “through-composed” (durchkomponiert) so that the melody varies with the meaning of the words, whereas popular songs typically use a simple repetitive rhythm. The accompaniment is typically more complex in art songs than in popular songs, often running in counterpoint to the voice. The words to art songs are created prior to the music, whereas words and music for popular songs are usually created simultaneously. Modern art songs are typically written for a solo voice with piano. However, in the Renaissance, similar songs (ayres) were written for lute accompaniment. Some composers, such as Mahler and Vaughan-Williams, arranged their original piano setting for full orchestra. All distinctions tend to be fuzzy, and no one type of song is necessarily better than another. As stated in the Oxford Dictionary of Music (Kennedy et al., 2012) in the entry for “song”    

Brave the man or woman who will make a didactic value‐judgement between Dives and Lazarus, Gretchen am Spinnrade and Smoke gets in your eyes.

Poetry and Music

Human speech has its own rhythm – prosody – and this can be heightened or regularized in poetry (Menninghaus et al. 2018). This is what makes poetry more appealing when recited out loud than when read silently. Listening to art song adds another dimension to the perceptual experience: one must attend both to the words and to the music (Campbell, 2023). Since it can be difficult to adjust the melody of the music to the rhythm of the poetry, some poets would prefer their poems not be set to music. Whitner (1957) quotes Victor Hugo who wrote on a manuscript of his verse, “Commit no nuisance along these poems by setting them to music.” Nevertheless, in the better art songs, the music heightens the emotions of the words and makes their meaning more vivid and memorable.

The history of English Song (e.g., Kimball, 2005) suggests two Golden Ages. During the first (1580-1630) poems were set to music, with the lute being the typical accompaniment. In the second (the first half of the 20^th Century), the songs were accompanied by piano. The following sections consider nine English art songs composed during first two decades of the 20^th Century. Each is presented as text, as recitation, and as song, with some also presented as music alone.  

 

Now Sleeps the Crimson Petal

Now sleeps the crimson petal, now the white;
Nor waves the cypress in the palace walk;
Nor winks the gold fin in the porphyry font:
The firefly wakens: waken thou with me.

Now droops the milkwhite peacock like a ghost,
And like a ghost she glimmers on to me.

Now lies the Earth all Danaë to the stars,
And all thy heart lies open unto me.

Now slides the silent meteor on, and leaves
A shining furrow, as thy thoughts in me.

Now folds the lily all her sweetness up,
And slips into the bosom of the lake:
So fold thyself, my dearest, thou, and slip
Into my bosom and be lost in me.

This poem by Alfred Lord Tennyson (1809-1892) was extracted from his long narrative poem The Princess (1847), wherein Princess Ida forswears the world of men and establishes a university for women. The story was likely derived from Shakespeare’s Love’s Labour’s Lost, and was itself adapted by Gilbert and Sullivan into the operetta Princess Ida. The 14-line unrhymed poem is spoken by the Princess as she cares for the wounded Prince in Canto VII of the poem. As she invokes the sunset, she realizes that she feels more deeply for him than she had thought. The reference to Danaë, the beautiful young woman who was impregnated by Zeus in the form of a shower of golden rain, accentuates the underlying erotic feelings in the lines.    

The following illustration shows Gustav Klimt’s Danaë (1907):

The following is a recitation of the poem by Simon Russell Beale

Roger Quilter (1877-1953) set the poem to music in 1902. The following is a performance by baritone Benjamin Luxon accompanied by David Willison on piano.

And the following is a transcription of Quilter’s song-setting by Steven Hough.

 

Aedh wishes for the cloths of heaven

Had I the heaven’s embroidered cloths,
Enwrought with golden and silver light,
The blue and the dim and the dark cloths
Of night and light and the half-light,

I would spread the cloths under your feet:
But I, being poor, have only my dreams;
I have spread my dreams under your feet;
Tread softly because you tread on my dreams.

William Butler Yeats (1865-1939) published this poem in The Wind Among the Reeds (1899). The speaker is Yeats using the persona of Aedh (a name that means “fire” in Irish), a lovelorn, visionary poet. The poem, clearly related to Yeats’s unrequited love for Maud Gonne, is recited by Greg Wise:

Thomas Dunhill (1877-1946) published a cycle of songs from Yeats’ The Wind among the Reeds in 1904, later revising them for orchestral accompaniment in 1912. The following is a performance by tenor Ian Bostridge with Julius Drake on piano:

The following is the poem in calligraphy as published by the Cuala Press, established in 1908 by Elizabeth Yeats, the poet’s brother.

 

Bright is the Ring of Words

Bright is the ring of words
  When the right man rings them,
Fair the fall of songs
  When the singer sings them.

Still they are carolled and said –
  On wings they are carried –
After the singer is dead
  And the maker buried.

Low as the singer lies
  In the field of heather,
Songs of his fashion bring
  The swains together.

And when the west is red
  With the sunset embers,
The lover lingers and sings
  And the maid remembers.

The poem comes from Songs of Travel (1896) by Robert Louis Stevenson (1850-1894). Faute de mieux the following is my recitation of the poem:   

Stevensons considered the poems as “songs,” and Ralph Vaughan Williams (1872-1958) set the words to music in 1904 as part of The Vagabond and Other Songs. The following is a performance by baritone Bryn Terfel with Malcom Martineau on piano:

The score at the song’s end illustrates the complexity of the accompaniment:

 

Down by the Salley Gardens

Down by the salley gardens my love and I did meet;
She passed the salley gardens with little snow-white feet.
She bid me take love easy, as the leaves grow on the tree;
But I, being young and foolish, with her would not agree.

In a field by the river my love and I did stand,
And on my leaning shoulder she laid her snow-white hand.
She bid me take life easy, as the grass grows on the weirs;
But I was young and foolish, and now am full of tears.

William Butler Yeats published this poem in 1889. He extrapolated it from a few lines of an old song sung by a peasant woman in County Sligo. The word “salley” is a variant of a “sallow,” which is another word for the willow tree (Latin Salix). These trees were cultivated to provide materials for baskets, fences and roofs. A weir is a low dam of rocks or wood built across a river to raise the level of the upstream water. Settling and other irregularities can cause portions of the weir to rise above the water level, and become covered in grass. The grass on the weirs thus suggests an islet of rest in the turbulent waters flowing around it. The following is a recitation of the poem by Jim Norton:

Herbert Hughes (1882-1937), an Irish composer, set the poem in 1909 to the tune of a traditional Irish air called The Maids of Moune Shore. The following is a classical performance of this setting by the contralto Kathleen Ferrier with Phyllis Spurr on piano:

And another by countertenor Daniel Taylor accompanied by Sylvain Bergeron on lute. This performance gives the impression of a Renaissance Ayre. 

The following is a performance of the Hughes tune adapted for cello (Gerald Peregrine) and violin (Lynda O’Connor):

 

Loveliest of Trees the Cherry Now

Loveliest of trees the cherry now
Is hung with bloom along the bough
And stands about the woodland ride
Wearing white for Eastertide.

Now of my three score years and ten,
twenty will not come again.
And take from seventy years a score,
It only leaves me fifty more.

And since to look at things in bloom,
Fifty Springs is little room,
About the woodlands I will go
To see the cherry hung with snow.

This poem, published by A. E. Housman (1859-1936) in his A Shropshire Lad (1896), has been widely anthologized and set to music numerous times. The following is a recitation by Emma Fielding:

George Butterworth (1895-1916) was the first composer to set the poem to music in 1912. The following is a performance by Benjamin Luxon with David Willison on piano:

Sonnet 18

Shall I compare thee to a Summer’s day?
Thou art more lovely and more temperate:
Rough winds do shake the darling buds of May,
And Summer’s lease hath all too short a date:
Sometime too hot the eye of heaven shines,
And oft’ is his gold complexion dimm’d;
And every fair from fair sometime declines,
By chance or nature’s changing course untrimm’d:
But thy eternal Summer shall not fade
Nor lose possession of that fair thou owest;
Nor shall Death brag thou wanderest in his shade,
When in eternal lines to time thou growest:
So long as men can breathe, or eyes can see,
So long lives this, and this gives life to thee.

All the art songs considered so far used poems published in the years just before the composers set the music. The composers also used earlier poems – particularly those from the late 16^th to early 17^th Centuries. William Shakespeare (1564-1616) published his sonnets in 1609. The following is a recitation of his 18^th Sonnet by Hugh Grant:

Frederick Septimus Kelly (1881-1916) was born in Australia and educated in England. As well as studying music, he was a gold medalist in rowing at the 1908 Olympics. His setting for Shakespeare’s sonnet was published in 1912. According to Banfield (1885, p 141),

The treatment of the opening line, the searching for a comparison, is particularly happy: the intermediate dominant of the relative minor leads in as if with a gradual concentration of the mind.  

The following is a performance by baritone Stephen Varcoe with Clifford Benson on piano:

 

To Gratiana Dancing and Singing

See! with what constant motion
Even and glorious, as the sun,
Gratiana steers that noble frame,
Soft as her breast, sweet as her voice,
That gave each winding law and poise,
And swifter than the wings of Fame.

She beat the happy pavement
By such a star-made firmament,
Which now no more the roof envies;
But swells up high with Atlas ev’n,
Bearing the brighter, nobler Heav’n,
And in her, all the Dieties.

Each step trod out a lovers thought
And the ambitious hopes he brought,
Chain’d to her brave feet with such arts,
Such sweet command and gentle awe,
As when she ceas’d, we sighing saw
The floor lay pav’d with broken hearts.

So did she move: so did she sing:
Like the harmonious spheres that bring
Unto their rounds their music’s aid;
Which she performed such a way,
As all th’enamour’d world will say:
The Graces danced, and Apollo play’d.

Richard Lovelace (1617-1657) was a Cavalier Poet who fought on the side of Charles I during the English Civil War (1642–1651). Most of his poems, many dedicated to various idealized mistresses such as Althea, Lucasta, and Gratiana (Cousins, 1988), were collected and published posthumously. The following is a reading of the poem by Cavaet from Librivox.

William Denis Browne (1888–1915), an English composer, set Lovelace’s poem (omitting the second verse) to music in 1913. He based his melody on an Allmayne (a dance form originating in Germany, also called Allemande) from the 17^th-Century Virginal Book of Elizabeth Rogers. The following is a performance by tenor Ian Bostridge with Julius Drake on piano:

 

Sea-Fever

I must down to the seas again, to the lonely sea and the sky,
And all I ask is a tall ship and a star to steer her by,
And the wheel’s kick and the wind’s song and the white sail’s shaking,
And a grey mist on the sea’s face, and a grey dawn breaking.

I must down to the seas again, for the call of the running tide
Is a wild call and a clear call that may not be denied;
And all I ask is a windy day with the white clouds flying,
And the flung spray and the blown spume, and the sea-gulls crying.

I must down to the seas again, to the vagrant gypsy life,
To the gull’s way and the whale’s way where the wind’s like a whetted knife;
And all I ask is a merry yarn from a laughing fellow-rover
And quiet sleep and a sweet dream when the long trick’s over.

John Masefield (1878-1967) joined HMS Conway, a naval training ship in 1891 and spent much of his life in the 1890s at sea. This poem comes from his first book, Salt-Water Ballads (1902). The poems from this first volume were published together with later poems in 1916 as Salt-Water Poems and Ballads, which was profusely illustrated by Charles Pears (1873-1958). This is Pears’s depiction of the first two lines of Sea-Fever:  

 

The following is a recitation of the poem by Terence Stamp:

John Nicholson Ireland (1879-1962) set Masefield’s poem to music in 1913. The following is a performance by baritone Bryn Terfel with Malcolm Martineau on piano:

 

Epitaph

Here lies a most beautiful lady,
Light of step and heart was she:
I think she was the most beautiful lady
That ever was in the West Country.

But beauty vanishes; beauty passes;
However rare, rare it be;
And when I crumble who shall remember
This lady of the West Country?

Walter de la Mare (1873-1956) published this brief but powerful poem in The Listeners and Other Poems (1912). In 1934 he made a recording of this and other poems. The following represents my best effort to decrease the high levels of noise:

Arthur L Wood provides a much clearer recitation:

 

Ivor Gurney (1890-1937), an English poet and composer, set the poem to music in 1920. The following is a performance by the baritone Benjamin Luxon with David Willison on piano:

 

Lament

Many of the composers active during the early years of the 20^th Century died in World War I. William Denis Browne died at Gallipoli in 1915. William Septimus Kelly and George Butterworth both died in the Battle of the Somme in 1916. Ivor Gurney was irrevocably affected by his injuries during the war, and spent much of his time afterwards in psychiatric hospitals. Two weeks before he died at the Battle of the Somme, Kelly began writing a Lament. His original piano score was recently adapted for orchestra by Christopher Latham. The following is an arrangement for violin and piano with Latham playing the violin and Tamara Anna Cislowska playing the piano:

 

 

References

Banfield, S. (1985). Sensibility and English song: critical studies of the early 20th century. Cambridge University Press.

Böker-Heil, N., Fallows, D., Baron, J., Parsons, J., Sams, E., Johnson, G., & Griffiths, P. (2001). Lied. Grove Music Online.

Campbell, S. (2023). “Oh for heaven’s sake, do I need to explain this really?” Translation skopoi in live art song concerts. Translation Review, 116(1), 1–12.

Cousins, A. D. (1988). Lucasta, Gratiana, and the amatory wit of Lovelace. Parergon, 6(2), 97–104.

Kennedy, M., & Kennedy, J. B., Rutherford-Johnson, T. (2012). The Oxford dictionary of music (Sixth edition). Oxford University Press.

Kimball, C. (2005). Song: a guide to art song style and literature. Hal Leonard Corporation.

Masefield, J. (illustrated by Pears, C., 1916). Salt-water poems and ballads. Macmillan Co.

Menninghaus, W., Wagner, V., Knoop, C. A., & Scharinger, M. (2018). Poetic speech melody: A crucial link between music and language. PloS One, 13(11), e0205980.

Whitner, M. E. (1957). The modern art song in English. The American Music Teacher, 6(4), 2–23.

Bai Juyi (白居易, pinyin Bǎi Jūyì, or Po Chü-i in Wade-Gilles transliteration, 772-846 CE) was a Chinese poet. In 815, after inappropriately advising the emperor, he was exiled from the capital Chang’an to JiuJiang on the Yangtze River. One night, at a farewell party on the river for a friend, he heard a musician playing the pipa. Entranced by her music, he found out that she had once been a sought-after courtesan in the capital. After her beauty had faded away, she had retired to the provinces, where she played her music and lamented her lost youth. Moved by her plight, Bai Juyi composed his Pipa Xing (琵琶行, “Ballad of the Pipa”). The illustration shows a drawing of the poet and the pipa player from a scroll by Guo Xu (1456–1532).

Life of the Poet

Bai Juyi was born in Northern China and came to the capital Chang’an to pass his examinations for the civil service in 800. There he became close friends with the novelist and poet Yuan Zhen (779-831) (Tan, 2025). He soon became a prolific and popular poet, with the courtesy name Lètiān (樂天, happiness of heaven: optimism) (Waley, 1949). Bai Juyi and his predecessors, Li Bai, Wang Wei and Du Fu, are considered the four great poets of the Tang Dynasty (Geng, 2021). He became renowned in Japan where he was known as Haku Rakuten from the Japanese transliteration of his courtesy name (白楽天). In 815, the prime minister Wu Yuanheng was brutally assassinated because he would not agree to the demands of some rebellious warlords. Bai Juyi wrote a memorial calling upon the emperor to seek out and punish the assassins. However, the politics were complicated. Bai Juyi was considered presumptuous – it was not for him, a tutor in the imperial household, to advise the emperor. He was exiled and demoted to a minor position (“master of the horse”, essentially an adjutant) in Jiujiang, then known as Jiangzhou (Waley, 1949, pp 101-104). While there, he heard the playing of a pipa near the river and wrote his famous poem The Ballad of the Pipa. Bai Juyi was allowed to return to Chang’an in 1819. He then served for periods of time as governor of Hangzhou and governor of Suzhou. Bai Juyi was a devoted Chan Buddhist and when he grew old, he retired to a Buddhist monastery near the Longmen caves famous for their colossal statues of Buddha (carved in 672 and 676). At the monastery he was able to compile a full collection of his poems before his death.

The following illustration shows in the upper left a statue of Bai Juyi at the Pipa Pavilion in Jiujiang, in the upper right a posthumous portrait of the poet by Chen Hongshou, a 17^th Century painter, and at the bottom a view of the Longmen caves.

Translating the Ballad of the Pipa

The poem is written in rhyming couplets with 88 lines each of 7 characters for a total 616 characters. It is preceded by a preface of 138 characters. The following is the poem in elegant regular-script calligraphy by Guo Dingjing (17^th Century CE), now in the Princeton University Art Museum:

The Chinese text of the poem is readily available, as is an early English translation by Witter Bynner in his book The Jade Mountain (1929). Several other English translations have been published: Fuller, 2018, pp 283-289; Giles, 1888, pp 157-160; Harris, 2009, pp 21-26; Watson, 1984, pp 249–252; Xu et al, 1987, pp 292-296: Xu, 1994, pp 18-121; Yip, 2004, pp 288-297. Other translations are available on the internet: Phil Multic and Gan Siowck Lee.

The poem is difficult to translate since its sound patterns are as important as its meaning (Peng, 2023; Yu & Chang, 2024). This post will provide some sense of the Chinese sound patterns of Bai Juyi’s poem with recitations by Pu Cunxin and accompanying pipa by Wu Yuxia, taken from a production by China Global Television Network. After Giles’ s initial prose version, most English translations have use blank verse and made some attempt to imitate the sounds of the original. The translation of Xu Yuanzhong (1987, 1994) uses rhyming hexameter couplets. The translations in red accompanying the character-by-character transcriptions in this post are mine; they are heavily indebted to the other available translations.

The Setting

Bai Juyi provides his poem with a preface that sets the time and the place. During his banishment to JiuJiang, while saying farewell to a visitor one evening on the banks of the Yangtze, he hears the music of a pipa. He finds out that the player had once been a famous musician and courtesan at the court in Chang’an. However, as she had grown old, her beauty had faded, and she had retired unhappily to the provinces. Bai Juyi is struck by the similarity of his fate to hers, and mourns their mutual fall from grace:

Moved by her story, he writes a long poem about the pipa player on the river far from Chang’an

Jiujiang, which had once been known as Jiangzhou, is a city on the Yangtze River. The region of the river near Jiujiang was sometimes known as the Xunyang River. The Yangtze River, the third longest river in the world, is about 1.5 km wide at Jiujiang. Lake Pongyi, which was once called Pengli Lake, the largest freshwater lake in China, drains into the Yangtze at the eastern edge of the city:

Bai Juyi is throwing a farewell party for his departing friend on a small pleasure boat on the river. As shown in the following illustration from Hangzhou in eastern China, these small rowboats still provide spaces for celebrations on the waters. In Jiujiang it is autumn: the maple leaves have turned scarlet, and the plumes of the silver grass have reached their peak. 

The following illustration shows a scroll with calligraphy of Pipa Xing by Wen Zhengming (1470-1559) at the National Palace Museum, Taipei. At the top is the painting at the beginning of the scroll. In the middle is an enlargement of the boat with the poet and his guest listening to the pipa player. At the bottom is the beginning of the calligraphy in semi-cursive (or running) script. The first line (on the left) has the title:

Beginning of the Ballad

The initial lines of the ballad describe the autumn leaves and the silver grass. The farewell party begins but there is no music:

The opening scene of the poem was portrayed in a silk-painting (34 x 41 cm) in an album by Qiu Ying (1494-1552) now at the Palace Museum in Beijing:

 

The Pipa

As the party laments the absence of music, the sound of a pipa is heard across the water from another boat. The partygoers are completely entranced. They call out and ask the musician to play for them. She agrees but holds the pipa up to hide her face.

The pipa is a Chinese plucked string instrument very similar to the European lute (Wong, 2011). Both instruments have their origin in the Middle East. The pipa came to China via the Silk Roads during the Han Dynasty (206 BCE–220 CE). The instrument typically has 4 strings though some old pipas have 5. Though early pitas have as few as 4 frets, modern pitas can have up to 30. Though occasionally round, the body of the pipa is usually pear-shaped. Traditionally the pipa was played for small intimate groups, but in modern times electronic amplification has allowed pipa virtuosos to play for larger audiences. The following illustration shows some ancient pitas and a photograph of Liu Dehai (1937-2020), one the greatest pipa players of recent times.

The following is a performance of “Xunyang Moonlit Night” (浔阳月夜, Xúnyáng yuè yè) by Liu Dehai.

The Music

The poem then provides a bravura description of the music of the pipa:

These are some of the most famous lines of poetry in China. They have been variously translated. The following version by Xu Yuan-Zhong (1984; 1987) uses the same rhyme scheme as the Chinese poem:

The thick strings loudly thrummed like the pattering rain
The fine strings softly tinkled in murmuring strain.
When mingling loud and soft notes were together played,
’Twas like large and small pearls dropping on plate of jade.

Witter Bynner (1929) uses blank verse in his translation:

The large strings hummed like rain,
The small strings whispered like a secret,
Hummed, whispered—and then were intermingled
Like a pouring of large and small pearls into a plate of jade.

And the following translation is by Isabel Wong (2011), a musician rather than a poet:

The lowest string hummed like pouring rain;
The higher strings whispered as lover’s pillow talk.
Humming and whispering intermingled
I,ikc the sound of big and small pearls gradually falling into a jade plate.

The architects of the Oriental Pearl Tower (1994) in Shanghai based their design on Bai Juyi’s image of pearls falling onto jade:

 

Following the music of the pearls, the pipa provides the quiet song of an oriole, and then like a freezing brook the music slows to a stop:

 

After a brief pause the pipa plays a wild crescendo that sounds like the charge of armored warriors, and then suddenly the player stops.

 

The Life of the Pipa Player

During the ensuing silence, the pipa player tells her story. She was once a highly acclaimed musician in Chang’an. Her beauty and her talent were the toast of the court.

This description of the life of a successful musician and courtesan in Chang’an has been translated in many ways. One version is especially vivid. In 1917, Ezra Pound (1885-1972) published Three Cantos in Poetry Magazine, and again in the American edition of his book Lustra. This was the beginning of a set of Cantos that ultimately numbered 109. These initial three cantos – often called the Ur-Cantos – were extensively revised when Pound published A Draft of XVI Cantos in 1925. Much of the original Canto II is no longer evident in the new sequence. The general theme of Ur-Canto II was the “poetics of loss” (Carr, 2018). Pound describes the ruins of the ducal palace in Mantua, and mourns the loss of most of the music of the troubadours. And then he provides a brief description of the setting of Bai Juyi’s poem and the words of pipa player:  

     Yin-yo laps in the reeds, my guest departs,
The maple leaves blot up their shadows,
The sky is full of autumn,
We drink our parting in saki.
Out of the night comes troubling lute music,
And we cry out, asking the singer’s name,
And get this answer:
                                   “Many a one
Brought me rich presents; my hair was full of jade,
And my slashed skirts, drenched in expensive dyes,
Were dipped in crimson, sprinkled with rare wines.
I was well taught my arts at Ga-ma-rio,
And then one year I faded out and married.”
The lute-bowl hid her face.
                              We heard her weeping.

It was not until much later that Pound’s allusion to Bai Juyi was recognized (e.g. in Weinberger, 2007, p 128; discussed on the Pound Cantos Project website)

Pound had no knowledge of the Chinese language. In his book Cathay (1915), he “translated” a set of 15 Chinese poems based on the notes of Ernest Fenollosa who had studied Chinese poetry with the Japanese professors Mori and Ariga. Despite his lack of training in Chinese, Pound intuitively grasped the essence of the poems (see discussion by Yip, 1969). The brief excerpt from Ur-Canto II is typical of his translations. The meaning is clear though the words are not the same as in the original.

In Pound’s poem, Yin-yo is the Japanese transliteration of Chinese characters for the Xunyang River (Romaji, Jinyō-kō), and Gamaryo is the Japanese version of 蟆陵, which literally translated is “Toad Hill” (Fuller, 2017, p 286). This is the region in Chang’an city near the burial site of the Confucian scholar Dong Zhongshu (179–104 BCE). In Bai Juyi’s poem, the pipa player says that this is where she grew up (and learned how to play the pipa).   

To return to the poem: The pipa player’s high life did not last forever. Her brother went off to the army, her mother died, her looks faded, and she was no longer as sought after as before. She married a tea-merchant and came to live in Jiangzhou. Her husband is usually away on business. Alone on her boat she plays the pipa and remembers happier days.

Listening to her story Bai Juyi feels an intense sympathy: he too has fallen from grace and now lives alone far away from the capital.  The musician plays a final intense song:

We do not know the music that Bai Juyi found so moving. The following is a piece entitled Night Thoughts composed and played by Wu Man (1963- ), who studied with Liu Dehai.

Wu Man’s composition derives from a famous poem by Li Bai, who spent much of his later life in exile from the capital. The following translation is by Xu Yuan-Zhong (1984, p 125).

靜夜思                    A Tranquil Night

床前明月光             Before my bed a pool of light
疑是地上霜             Is it hoarfrost upon the ground
舉頭望明月             Eyes raised I see the moon so bright
低頭思故鄉             Head bent in homesickness I’m drowned

The Life of the Poem

Bai Juyi’s poem was popular among calligraphers and artists. The following is a scroll by Wen Boren (1502-1575) now in the Cleveland Museum.

And the next illustration is a painting by Lu Zhi (1495-1576), from a calligraphy scroll now in the National Museum of Asian Art at the Smithsonian Institution. The boats near the lower shore are as lost as the poet and the pipa player:

And the following is an illustration by Hua Zhangyi from a retelling of Bai Juyi’s poem (Liu Yang, & Hua Zhangyi, 2024) for children: the poet dedicates his poem to the pipa player.

 

References

Bynner, W. & Kiang Kang-Hu, (1929). The jade mountain: a Chinese anthology, being three hundred poems of the T’ang dynasty, 618-906. Alfred A. Knopf.

Carr, H. (2018). The Ur-Cantos. In R. Parker (Ed.) Readings in the Cantos. (pp 9-32). Clemson University Press.

Fuller, M. (2018). An Introduction to Chinese Poetry: From the Canon of Poetry to the Lyrics of the Song Dynasty. Harvard University Asia Center.

Geng, L. (2021). The four great Tang poets. In A Comprehensive Study of Tang Poetry II (pp. 1–42). Routledge.

Giles, H. A. (1884, revised 1923). Gems of Chinese Literature. Bernard Quaritch

Harris, P. (2009). Three hundred Tang poems. Alfred A. Knopf (Everyman’s Library)

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In 1901, Hugo von Hofmannsthal (1874-1929) wrote an essay on the inadequacy of language in the form of a letter (Ein Brief) from the fictional Philip Lord Chandos to the actual Francis Bacon (1561-1626), a famous English philosopher of science, essayist and statesman. The letter is a response to Bacon’s inquiry about the two years of unexpected silence that following Chandos’ early success as a poet. Chandos replies that he has “completely lost the ability to think or to speak of anything coherently.” He feels a deep sympathy with the world, but finds no words whereby to express this experience. He seeks but has not yet, found a language “in which inanimate things speak to me and wherein I may one day have to justify myself before an unknown judge.” The illustration shows a 1916 portrait of von Hofmannsthal by Karl Bauer.  

Synopsis of the Letter

Chandos thanks Bacon for his concern. He says he is no longer the same person who wrote his early poems. He remembers that he had planned to write about the reign of Henry VIII. “Was ist der Mensch, daß er Pläne macht!” (But what is man that he should make plans!). Another scheme that he had entertained was a collection of Apothegmata that he would have called Nosce te ispsum (Know thyself). However, his thoughts ran ahead of his actions, and the world that was once open to him now evades his grasp:

Wie soll ich es versuchen, Ihnen diese seltsamen geistigen Qualen zu schildern, dies Emporschnellen der Fruchtzweige über meinen ausgereckten Händen, dies Zurückweichendes murmelnden Wassers vor meinen dürstenden Lippen?
Mein Fall ist, in Kürze, dieser: Es ist mir völlig die Fähigkeit abhanden gekommen, über irgend etwas zusammenhängend zu denken oder zu sprechen.

(This and the following audio clips are from a recitation of Ein Brief by Martin Ploderer.)

How shall I try to describe to you these strange spiritual torments, this rebounding of the fruit-branches above my outstretched hands, this recession of the murmuring stream from my thirsting lips?
My case, in short, is this: I have lost completely the ability to think or to speak of anything coherently.

The German language has two ways to express the idea of loss. The common translation of “to lose” is verlieren. Another way to say that something “has come away from my hands” – ist mir abhanden gekommen. Any blame is on that which has been lost rather than on the loser. A famous use of this idiom is in Mahler’s 1902 setting of Rückert’s Ich bin der Welt abhanden gekommen (I am lost to the world).  

Chandos’ inability to think or speak is not complete. He is still able to take care of his estate. He has just lost the ability (or the will) to communicate poetically.

Chandos describes an intense, almost mystical, involvement with even the most mundane of his experiences:

Es wird mir nicht leicht, Ihnen anzudeuten, worin diese guten Augenblicke bestehen; die Worte lassen mich wiederum im Stich. Denn es ist ja etwas völlig Unbenanntes, und auch wohl kaum Benennbares, das in solchen Augenblicken, irgendeine Erscheinung meiner alltäglichen Umgebung mit einer überschwellenden Flut höheren Leben wie ein Gefäß erfüllend, mir sich ankündet. Ich kann nicht erwarten, daß Sie mich ohne Beispiel verstehen, und ich muß Sie um Nachsicht für die Kläglichkeit meiner Beispiele bitten. Eine Gießkanne, eine auf dem Feld verlassene Egge, ein Hund in der Sonne, ein ärmlicher Kirchhof, ein Krüppel, ein Kleines Bauernhaus, alles dies kann das Gefäß meiner Offenbarung werden. Jeder dieser Gegenstände und die tausend anderen ähnlichen, über die sonst ein Auge mit selbstverständlicher Gleichgültigkeit hinweggleitet, kann für mich plötzlich in irgendeinemMoment, den herbeizuführen auf keine Weise in meiner Gewalt steht, ein erhabenes undrührendes Gepräge annehmen, das auszudrücken mir alle Worte zu arm scheinen.

It is not easy for me to indicate wherein these good moments subsist; once again words desert me. For it is, indeed, something entirely unnamed, even barely nameable which, at such moments, reveals itself to me, filling like a vessel any casual object of my daily surroundings with an overflowing flood of higher life. I cannot expect you to understand me without examples, and I must plead your indulgence for their absurdity. A pitcher, a harrow abandoned in a field, a dog in the sun, a neglected cemetery, a cripple, a peasant’s hut, all these can become the vessel of my revelation. Each of these objects and a thousand others similar, over which the eye usually glides with a natural indifference, can suddenly, at any moment (which I am utterly powerless to evoke), assume for me a character so exalted and moving that words seem too poor to describe it. Even the distinct image of an absent object, in fact, can acquire the mysterious function of being filled to the brim with this silent but suddenly rising flood of divine sensation.

Chandos concludes the letter by thanking Bacon for his kindness:

Sie waren so gütig, Ihre Unzufriedenheit darüber zu äußern, daß kein von mir verfaßtes Buch mehr zu Ihnen kommt, »Sie für das Entbehren meines Umgangs zu entschädigen«. Ichf ühlte in diesem Augenblick mit einer Bestimmtheit, die nicht ganz ohne ein schmerzliches Beigefühl war, daß ich auch im kommenden und im folgenden und in allen Jahren dieses meines Lebens kein englisches und kein lateinisches Buch schreiben werde: und dies ausdem einen Grund, dessen mir peinliche Seltsamkeit mit ungeblendetem Blick dem vor Ihnen harmonisch ausgebreiteten Reiche der geistigen und leiblichen Erscheinungen an seiner Stelle einzuordnen ich Ihrer unendlichen geistigen Überlegenheit überlasse: nämlich weil dieSprache, in welcher nicht nur zu schreiben, sondern auch zu denken mir vielleicht gegeben wäre, weder die lateinische noch die englische, noch die italienische oder spanische ist,sondern eine Sprache, in welcher die stummen Dinge zuweilen zu mir sprechen, und in welcher ich vielleicht einst im Grabe vor einem unbekannten Richter mich verantworten werde.

You were kind enough to express your dissatisfaction that no book written by me reaches you any more, “to compensate for the loss of our relationship.” Reading that, I felt, with a certainty not entirely bereft of a feeling of sorrow, that neither in the coming year nor in the following nor in all the years of this my life shall I write a book, whether in English or in Latin: and this for an odd and embarrassing reason which I must leave to the boundless superiority of your mind to place in the realm of physical and spiritual values spread out harmoniously before your unprejudiced eye: to wit, because the language in which I might be able not only to write but to think is neither Latin nor English, neither Italian nor Spanish, but a language none of whose words is known to me, a language in which inanimate things speak to me and wherein I may one day have to justify myself before an unknown judge.

 

Fictional Context

Hofmannsthal wrote his essay in the form of a letter from Philip Lord Chandos to Francis Bacon. The letter is dated August 22, 1603. James I had just assumed the throne of England. Shakespeare was at the height of his career: Hamlet was performed in 1600, Othello in 1603, and Measure for Measure in 1604. The work of Copernicus on the Revolutions of the Heavenly Spheres (1543) had marked the beginning of the Scientific Revolution. Knowledge was becoming free of doctrine, and art becoming independent of religion.

Francis Bacon was an English statesman and philosopher of science. His Novum Organum of 1620 described how new knowledge could be induced from observations rather than deducted from axioms. He also wrote essays on a variety of topics in philosophy and religion. In 1603 there was a young Baron Chandos: Grey Bridges (1580-1621), a politician and a possible author of an anonymous collection of essays entitled Horae Subsecivae (Spare Time). The following illustration shows portraits of Bacon (left, Paul van Somer, 1617) and Bridges (right, William Larkin, 1615). However, Grey Bridges was not a poet. Though Bacon is an actual person, the Lord Chandos of Hofmannstahl’s letter is completely fictional. 

Though not an actual person, Lord Chandos serves as an effective counterpoint to Bacon, representing the aesthetic approach to life as opposed to the scientific. Both forces had become strong in English Society at the time of the fictional letter.

 

Personal Context

The Lord Chandos of the letter is far more similar to Hofmannsthal than to any young Jacobean lord. Hofmannsthal had begun his career as a lyric poet. His poetry was “romantic” in its stress on the individual’s emotional response and “symbolist” in its search for meanings beyond reality. The 1892 poem Erlebnis (Experience) describes a vision of death and time:

Mit silbergrauem Dufte war das Tal
Der Dämmerung erfüllt, wie wenn der Mond
Durch Wolken sickert. Doch es war nicht Nacht.
Mit silbergrauem Duft des dunklen Tales
Verschwammen meine dämmernden Gedanken,
Und still versank ich in dem webenden,
Durchsichtgen Meere und verließ das Leben.
Wie wunderbare Blumen waren da,
Mit Kelchen dunkelglühend! Pflanzendickicht,
Durch das ein gelbrot Licht wie von Topasen
In warmen Strömen drang und glomm.
Das Ganze War angefüllt mit einem tiefen Schwellen
Schwermütiger Musik. Und dieses wußt ich,
Obgleich ichs nicht begreife, doch ich wußt es:
Das ist der Tod. Der ist Musik geworden,
Gewaltig sehnend, süß und dunkelglühend,
Verwandt der tiefsten Schwermut.
                                                Aber seltsam!
Ein namenloses Heimweh weinte lautlos
In meiner Seele nach dem Leben, weinte,
Wie einer weint, wenn er auf großem Seeschiff
Mit gelben Riesensegeln gegen Abend
Auf dunkelblauem Wasser an der Stadt,
Der Vaterstadt, vorüberfährt. Da sieht er
Die Gassen, hört die Brunnen rauschen, riecht
Den Duft der Fliederbüsche, sieht sich selber.
Ein Kind, am Ufer stehn, mit Kindesaugen,
Die ängstlich sind und weinen wollen, sieht
Durchs offne Fenster Licht in seinem Zimmer –  
Das große Seeschiff aber trägt ihn weiter,
Auf dunkelblauem Wasser lautlos gleitend
Mit gelben, fremdgeformten Riesensegeln.

This is a recitation of the poem by Wort Krämer

And a translation by J. D. McClatchy (2008, pp 24-5):

At dusk a silvery fragrance filled the valley,
As when the moon is viewed through a veil of cloud.
But it was not yet night. In the darkening valley
That fragrance drifted through my shadowy thoughts
And silently I sank into the wavering,
Diaphanous sea, and left my life behind.
What wondrous flowers had bloomed there,
Cups of colors darkly glowing! And a thicket
Amidst which a flame like topaz rushed,
Now surging, now gleaming in its molten course.
All of it seemed filled with the deep swell
Of a mournful music. This much I knew,
Though I cannot understand it—I knew
That this was Death, transmuted into music,
Violently yearning, sweet, dark, burning,
Akin to deepest sadness.
                                    Yet how strange!
A nameless longing after life now wept
Inside my soul without a sound, wept
As one might weep who on a galleon
With giant gilded sails of an evening slides
Over the indigo waters past a town,
His native town. And there he spies again
The streets, hears the fountains plash, breathes
In the scent of lilacs, and sees himself again,
A child standing on the shore, wide-eyed,
Anxious and close to tears, and looks then through
An open window to see a light on in his room—
But the huge ship is bearing out to sea
Without a sound over the indigo waters
With its giant gilded unearthly sails.

As the 19^th Century came to an end, Hofmannsthal began to feel uneasy about his writing, which no longer seemed to capture what he wanted to say about the world.

There is no question that Chandos’ crisis reflects a crisis of Hofmannsthal’s own; after a decade of astonishing facility and productivity, Hofmannsthal suddenly finds himself unsure of his own verbal mastery. (Bennett, 1988, p 129)

Hofmannsthal composed only a few isolated poems after 1898 (Kovach, 2002, p 86; Schaber, 1970). However, unlike the fictional Lord Chandos, he did not forsake writing. Rather he turned to drama and to opera. His 1903 play Elektra was successful, and was converted into an opera in 1909 with music by Richard Strauss. Over the next two decades continued to write libretti for Strauss operas, among them Der Rosenkavalier (1911) and Ariadne auf Naxos (1912/1916), and Arabella (1933).

Hofmannsthal stopped trying to figure out what is the mystery of life, and began to consider how people live their lives. Toward the end of Act I of Der Rosenkavalier, the Marschallin remarks

Das alles ist geheim, so viel geheim.
Und man ist dazu da, daß man’s entragt.
Und in dem “Wie” da liegt der ganze Untershied—

It’s all a mystery, so much is mysterious.
And we are here to endure it.
And in the How, there lies the whole difference—

McClatchy (2008) used this quotation as the epigraph to a selection of Hofmannsthal’s writings.

The following is a photograph of Hofmannsthal and Strauss from 1912:

 

The Paradox of the Letter

Many critics have noted that, given that his inability to think or speak coherently, Lord Chandos could not possibly have written his letter to Francis Bacon:

Perhaps the most peculiar thing about the Chandos letter is its inherent paradox. While the fictitious author claims to be unable to employ language effectively, the essay itself is a masterpiece of literary artistry. The images are bright, colorful, and vibrant. The selection of words and the organization of ideas are flawless. Each sentence, each phrase is constructed with care and precision, is impregnated with life and meaning. The whole is ordered so as to allow each detail to convey its message with power. In short, it is not the work of a spiritually disturbed Chandos, but of the virtuoso Hofmannsthal. (Bangerter, 1977, p 28)

The Chandos letter, taken literally, rests on the impossible condition, the absurdity, in fact, that a man in Chandos’ condition could write any letter, not to mention one involving such complexity of thought. When Chandos states that he has completely lost the ability to think or speak coherently, he precludes the possibility of writing anything, including the letter in which he makes such a statement. The point is that Chandos, who is an invented figure, did not write the letter, Hofmannsthal did. Hofmannsthal, who does not have Chandos’ problem of disorientation, is able to compose the letter that he imagines Chandos would have written had he been able to write. (Daviau, 1971, p 30)

The letter describes the state of mind of a man who can no longer communicate what he experiences to others. Hofmannsthal has to imagine what this was like. It remains problematic that one so capable of communication could really understand what it is like to have lost that ability.     

 

The Language Crisis

For Chandos expressing his experiences in language has become impossible. Any attempt to do so leads to a whirlpool of words:

Es zerfiel mir alles in Teile, die Teile wieder in Teile und nichts mehr ließ sich mit einem Begriff umspannen. Die einzelnen Worte schwammen um mich; sie gerannen zu Augen die mich anstarrten und in die ich wieder hineinstarren muß: Wirbel sind sie, in die hinabzusehen mich schwindelt, die sich unaufhaltsam drehen und durch die hindurch man ins Leere kommt.

For me everything disintegrated into parts, those parts again into parts; no longer would anything let itself be encompassed by one idea. Single words floated round me; they congealed into eyes which stared at me and into which I was forced to stare back – whirlpools which gave me vertigo and, reeling incessantly, led into the void.

Chandos’ description of his difficulty with language relates to the Sprachkrise (language crisis) experienced by Austrian philosophers and writers at the beginning of the 20^th Century (Gray, 1986). This was clearly not an aspect of writing in England in 1603: at that time, the English language had no reservations about its ability to discover knowledge or to portray beauty. As the 19^th Century came to an end, however, our trust in language was beginning to crumble. Hofmannsthal wished to consider this problem in the context of a time when poets and scientists still had full command of their words.

With the industrial revolution, the place of art in society changed. Poetry was no longer the darling of the aristocracy – elevated thoughts in elevated language. To continue to have any meaning, poetry needed to become more like everyday speech and to consider everyday problems.  

Chandos’s letter suggests a real pessimism about the possibility of revivifying language, indicating both that the future lies with a language which is no language and that, until this language is found, the only possibility is silence. Chandos’s pessimism can be seen in the list of objects which, in an imaginative desert, still ignite in him an occasional and momentary vision of eternity: a watering can, a deserted harrow in the fields, a dog in the sun, a wretched churchyard, a cripple, a peasant cottage. All of these ciphers suggest tiredness, desertedness, decrepitude and pathos: all seem residues of a lost unity rather than pointers to a unity to come. A similar sense of pessimism about the possibility of revivifying language, a similar sense that all that remains are a few isolated and arbitrary symbols, runs through the writings of Eliot, Yeats and Rake. Eliot ends The Waste Land by shoring a few arcane fragments of language against the ruin of the present. (Sheppard, 1976, p 324).

The language crisis extended beyond poetry. At about the same time as Hofmannsthal’s letter, Franz Mauthner (1849-1923) published his Beiträge zu einer Kritik der Sprache (Contributions to a Critique of Language, 1901-2). This called into question the very basis of language as a means of representing reality. Gray (1986, p 335) remarks

Mauthner conceives of language as a fundamentally metaphorical, and thus “mendacious,” phenomenon. The very act in which language is created, the transformation of sense data into articulated sounds, is an act of metaphorization. Due to this inherent metaphoricity, language cannot express “truth,” which, for Mauthner, can only consist in the perfect identity of language with the objective reality it is intended to express.

Ludwig Wittgenstein (1889-1951) was significantly affected by the work of Mauthner, though he was less pessimistic about the possibilities of language. He mentions Mauthner in his Tactatus Logico-Philosophicus (1922, 4.0031)

Alle Philosophie ist “Sprachkritik”. (Allerdings nicht im Sinne Mauthners.)
All philosophy is “Critique of language” (but not at all in Mauthner’s sense)

The following illustration shows portraits of Mauthner (from the 1900s) and Wittgenstein (from the 1920s)

Though mainly related to poetic language, Hofmannsthal’s letter also suggests the more general problem of the relationship between language and experience:

Chandos’ crisis points to what was to become a central philosophical preoccupation of the twentieth century, reflected in the philosophy of Ludwig Wittgenstein as well as in more recent developments such as Jacques Derrida’s deconstruction: namely, the demonstration that language can no longer be relied on as a valid signifier of a reality which exists outside itself, and in fact that we cannot ever experience a “reality” which is not already mediated by our language. (Kovach, 2002, p 94)

 

Like Staring into the Sun

Although Chandos concentrates on his linguistic difficulties, he also describes his recent experiences as overwhelming:

Ja, es kann auch die bestimmte Vorstellung eines abwesenden Gegenstandes sein, der dieunbegreifliche Auserwählung zu Theil wird, mit jener sanft oder jäh steigenden Flut göttlichen Gefühles bis an den Rand gefüllt zu werden.

Even the distinct image of an absent object, in fact, can acquire the mysterious function of being filled to the brim with this silent but suddenly rising flood of divine sensation.

Though he does not acknowledge it, these experiences are inherently mystical. And as such they are perhaps ineffable. Far be it for human minds to put into words the experience of the divine. The concluding proposition of Wittgenstein’s Tractatus is

Wovon man nicht sprechen kann, darüber muss man schweigen
Whereof one cannot speak, thereof one must be silent.

However, an experience that cannot be put into words – something that is impossible to understand – can be terrifying. The mystical vision of Lord Chandos is not easy to bear. In a postscript to Elizabeth Costello (2003) J. M. Coetzee imagined what it might have been like to be Chandos’ wife, who tried to share his experiences. She writes a follow-up letter to Bacon, stressing how much they need his help:

All is allegory, says my Philip. Each creature is key to all other creatures. A dog sitting in a patch of sun licking itself, says he, is at one moment a dog and at the next a vessel of revelation. And perhaps he speaks the truth, perhaps in the mind of our Creator (our Creator, I say) where we whirl about as if in a millrace we interpenetrate and are interpenetrated by fellow creatures by the thousand. But how I ask you can I live with rats and dogs and beetles crawling through me day and night, drowning and gasping, scratching at me, tugging me, urging me deeper and deeper into revelation — how? We are not made for revelation, I want to cry out, nor I nor you, my Philip, revelation that sears the eye like staring into the sun. Save me, dear Sir, save my husband! (Coetzee, 2003, p 229)

 

Envoi

The Letter of Lord Chandos has had far-reaching effects. Many writers have provided responses to the letter (e.g. Fraser, 1990; Spahr et al., 2002; Quignard, 2020). None have completely resolved the issues that were raised in Hofmannsthal’s letter. Modernism found a way to allow poetry in an age where language had to communicate present truth rather than talk beautifully about lofty ideas. However, we still have not really found a way to combine beauty with truth. And we have come to realize that there is much in this world that we still do not understand and cannot describe in words. We can keep trying.

 

References

Bangerter, L. A. (1977). Hugo von Hofmannsthal. F. Ungar.

Bennett, B. (1988). Hugo von Hofmannsthal: the theaters of consciousness. Cambridge University Press.

Coetzee, J. M. (2003). Elizabeth Costello: eight lessons. Secker & Warburg.

Daviau, D. G. (1971). Hugo von Hofmannsthal and The Chandos Letter. Modern Austrian Literature, 4(2), 28–44.

Fraser, J. (1990) In defence of language; if it needs it. University of Toronto Quarterly, 59, (2), 269-286

Gray, R. T. (1986). Aphorism and Sprachkrise in turn-of-the-century Austria. Orbis Litterarum, 41(4), 332–354.

Hofmannsthal, H. von (1902). Ein Brief. Der Tag. Berlin, Nr. 489, 18. Oktober 1902 (Teil 1); Nr. 491, 19. Oktober 1902 (Teil 2). Available at Projekt Gutenberg-DE. English translation by T. Stern & J. Stern (1952, reprinted, 2008). In J. D. McClatchy (Ed.) The whole difference: selected writings of Hugo von Hofmannsthal. (pp. 69-79). Princeton University Press. Available at Washington University website.

Kovach, T. A. (2002). A companion to the works of Hugo von Hofmannsthal. Camden House.

McClatchy, J. D. (Ed.) (2008). The whole difference: selected writings of Hugo von Hofmannsthal. Princeton University Press

Quignard, P. (2020). La réponse à Lord Chandos. Éditions Galilée.

Schaber, S. C. (1970). The Lord Chandos Letter in the light of Hofmannsthal’s lyric decade. Germanic Review, 45(1), 52–58.

Sheppard, R. (1976). The crisis of language. In Bradbury, M., & McFarlane, J. W. (Eds.). Modernism: 1890-1930. (pp 323-336). Penguin.

Spahr, R., Spiegel, H., & Vogel, O. (Eds) (2002). Lieber Lord Chandos: Antworten auf einen Brief. S. Fischer.

Wittgenstein, L. (1921, translated by C.K. Ogden, 1922, revised translation by D. F. Pears and B. F. McGuinness, 1961, reprinted 2005). Tractatus Logico-Philosophicus. Routledge.

Sakura Hanami (桜 花見, cherry blossom viewing), an age-old tradition in Japan, derived from the Chinese practice of enjoying wine and poetry beneath plum blossoms. In Japan cherry trees were more common and by the Heian period (794–1185) Japanese emperors held sakura hanami parties for the court. The custom soon spread to the samurai, and later to the common people. In the early 18^th Century, the shogun Tokugawa Yoshimune planted cherry trees in Asukayama park in the northern reaches of Tokyo, and opened up the park to its citizens. Nowadays thousands of people visit this and other parks to enjoy the blossoms, drink sake and feast on dumplings and cakes. In many places, temporary paper lanterns are hung to allow yozakura (夜桜, night sakura).

Japanese Cherry

Japanese cherry trees are members of the genus Prunus (plums, peaches, almonds, cherries, apricots, etc.), subgenus Cerasus. The trees of this genus have been widely cultivated either for their fruit or for their spring flowers. Most Prunus trees blossom before the leaves emerge, a phenomenon that facilitates wind pollination.

The most common species of ornamental cherry in Japan are Prunus serrulata (Japanese cherry), Prunus jamazakura (mountain cherry), and Prunus speciosa (Oshima cherry). The trees bloom in early springtime with the blossoms lasting between 1 and 2 weeks. The blossoming begins in January in Okinawa and reaches Kyoto and Tokyo by late March or early April. The flowers, with five petals and multiple stamens, typically arise in umbels (clusters arising from a single point like the ribs of an umbrella). The petals are white with a variable shading of pink. The blossoms have a mild fragrance of vanilla, related to the coumarin that they contain. The Japanese word sakura (桜) can mean either the tree or the blossom.

The following illustrations show the blossoms in a woodblock print by Utagawa Hiroshige from the 1830s and a modern photograph. Blue – be it silk or sky – is the preferred background for sakura.

The Floating World

Sakura blossoms provide clear evidence of spring’s new life. However, their brevity tells of its transience and bring to mind mono no aware (物の哀れ, the pathos of things, equivalent to the Latin lacrimae rerum). Cherry blossoms became a frequent topic of haiku poems and a common subject for woodblock printing: ukiyo-e (浮世絵, pictures of the floating world, Harris, 2011; Newland & Uhlenbeck, 1990). The term for ukiyo (浮世, floating world) is homophonous with the Buddhist term ukiyo (憂き世world of sorrow and grief). However, the stylishness, eroticism and beauty of ukiyo-e run counter to this allusion. The following is a ukiyo-e print of Utagawa Hiroshige from about 1840 showing sakura hanami in the park at Asukayama:

The following illustration shows three more of Utagawa Hiroshige’s ukiyo-e prints depicting sakura hanami in different parts of Tokyo. The one on the left shows Asukayama (1860), the middle is from the embankment of the Sumida River in Tokyo (1858) and the right is from Suijin Temple, now known as Sumidagawa Shrine (1856).

The middle print shows elegantly dressed geisha out to view the blossoms. Not to be outdone by the trees, they are arrayed in their most beautiful kimonos. The triptych prints below are by Utagawa Kunisada. They depict beauties amid the blossoms at daytime (1840) and at night during yozakura (1848):

In modern times there are almost as many visitors to Asukayama in spring as there are blossoms on the trees. An 1819 haiku by Kobayashi Issa remarks on the conviviality of sakura hanami:

A second haiku by Issa reminds us that love and beauty go together:

 

Sakura Sakura

As well as food and sake, sakura hanami is often accompanied by music. A famous folksong from the early Edo period (1603-1868) describes blossoms as far as the eye can see.

The following is a performance of the song by Aiko Shimada accompanied by Elizabeth Falconer on koto;

Temple Bells

Buddhist monks planted cherry trees near their temples. The transience of the blossoms illustrated the impermanence of worldly things. Over the years an association has grown between the fleeting of the cherry blossoms and the tolling of the temple bells. Both resonate with our sense of beauty. The following is a haiku from 1688 by Matsuo Basho:

And a woodblock print of Chionin Temple Gate (Kyoto) from Eight Scenes of Cherry Blossoms (1935) by Hiroshi Yoshida. Yoshida was a leading artist of the shin hanga (new prints) movement, which combined the techniques of ukiyo-e with a sensitivity to light and color that derived from French Impressionism: 

Another haiku about the cherry trees on the temple grounds is by Yosa Buson (1769):

 

Mountain Cherry Trees

Mount Yoshino is located in Nara Prefecture about 70 km south of Kyoto. Buddhist monks planted cherry trees on the mountain in the early Heian period. Most of the trees are Prunus jamazakura (mountain cherry) In spring the mountain is covered with blossoms:

The following illustration shows a ukiyo-e print of the village of Yoshino by Katsushika Hokusai (1833). As in the song Sakura, Sakura, it is difficult to distinguish the blossoms from mist.

The following is a haiku from Santoka Taneda (1882-1940) about the mountain cherry. Santoka composed haiku that did not exactly follow the syllabic conventions of earlier poets.

Envoi

Nothing is more peaceful than to stare up into blue sky through a screen of cherry blossoms:  

This experience is best accompanied by a little sake, and some cello music by Julian Lloyd Webber with Jason Kouchak accompanying on piano:

And a haiku about blossoms passing by Onitsura Uejima (1661-1738), an early haiku poet who stressed the importance of makato (truth, sincerity) in his poetry (Crowley, 1995):

References

Blyth, R. H. (1949, republished 1981). Haiku. Volume I. Eastern Culture. Heian International.

Blyth, R. H. (1950, republished 1981). Haiku. Volume II. Spring. Heian International.

Blyth, R. H. (1963). A history of haiku. Volume I From the beginnings up to Issa. Hokuseido Press.

Blyth, R. H. (1964). A history of haiku. Volume II From Issa up to the present. Hokuseido Press.

Crowley, C. (1995). Putting makoto into practice. Onitsura’s Hitorigoto. Monumenta Nipponica, 50(1), 1–46.

Haldane, M. (2006). Haiku. (website)

Harris, F. (2011). Ukiyo-e: the art of the Japanese print. Tuttle.

Lanoue, D. G. (2019). A taste of Issa: Haiku. David Lanoue. (also website)

Miyashita, E. & Watsky, P. (with photographs by H. Inoue, 2006). Santoka: a translation with photographic images. PIE Books,

Newland, A., & Uhlenbeck, C. (1990). Ukiyo-e to Shin Hanga: the art of Japanese prints. Brompton Books.

Reichhold, J. (2013). Basho: the complete haiku. Kodansha USA.

Resig, J. (2025). Ukiyo-e Search (website)

Saito, T. & Nelson, W. R. (2006). 1020 Haiku in Translation: The Heart of Basho, Buson and Issa. BookSurge

Trotter, E. (2022). Haiku master Onitsura. Peach Blossom Press.

Shirane, H. (2015). The rise of haikai: Matsuo Bashō, Yosa Buson, and Kobayashi Issa. In H.Shirane, T. Suzuki & D. Lurie (Eds.) The Cambridge History of Japanese Literature. (pp. 403–414). Cambridge University Press.

White, J., & Sato, K. T. (2019a). 5-7-5: the haiku of Buson. The Buddhist Society Trust

White, J., & Sato, K. T. (2019b). 5-7-5: the haiku of Issa. The Buddhist Society Trust.

Johann Christian Friedrich Hölderlin (1770-1843) was one of Germany’s greatest lyric poets. He was exquisitely sensitive to the beauties of the natural world, and thoroughly enamoured to the glories of Ancient Greece. His verses are strikingly beautiful in their sound, and have been set to music by many composers. As a young man he was very productive, writing poems and the epistolary novel Hyperion (1799). He also made important new translations of Sophocles’ Oedipus and Antigone. However, in 1806 he lapsed into madness. From 1807 until his death, he lived alone in a room overlooking the Neckar River in Tübingen. He mumbled to himself in many languages, and occasionally wrote brief fragments of verse for visitors, signing them with various pseudonyms and fictitious dates.  This posting considers some of his poetry.The text of the poems can been enlarged by clicking on them to get a separate window.

 

Life

Friedrich Hölderlin was born in 1770 in Lauffen am Neckar a village just south of Heilbronn in the Duchy of Württemberg. (That year also marked the birth of Wordsworth, Beethoven, and Hegel). His father died in 1772 and his mother married Johann Gok and moved to Nürtingen. Hölderlin attended school at the monastery of Denkendorf, and then began studies for the clergy at the monastery of Maulbronn. Founded as a Cistercian monastery in 1147, Maulbronn had become a Lutheran institution after the Reformation. In 1788 Hölderlin began to study theology at the Tübinger Stift (seminary). Among his fellow-students in Tübingen were the philosophers Georg Hegel and Friedrich Schelling. Hölderlin and most of the Tübingen students were more fascinated by the ideals of the French Revolution (1789) than by the logic of theology. These were revolutionary times: what might be yet possible was replacing what always had been.

The pastel portrait (illustrated above) by Franz Carl Hiemer dates from 1792, when Hölderlin was in his final days as a student. It is the very picture of a young romantic poet: sensuously beautiful, clear-eyed and idealistic. Who could not fall in love with him?

 

Having decided against a career in the church, Hölderlin found employment as a tutor in the houses of the bourgeoisie. Though he was not a good teacher, these positions allowed him time to write poetry. When serving as tutor in the Gontard household in Frankfurt from 1796 to 1798, Hölderlin fell passionately in love with Susette Gontard (1769-1802), the wife of his employer. Susette returned Hölderlin’s affections. The illustration below shows a small alabaster bust of Susette by Landolin Ohmacht from around 1795.

Dismissed from his position, Hölderlin moved to Homberg, where he attempted to edit a new journal. He continued to write to Susette, and occasionally arranged secret meetings with her. She became immortalized as Diotima, the great love of the hero in Hölderlin’s novel Hyperion which was published in two parts in 1797 and 1799.

In January, 1802, Hölderlin accepted a position as tutor in the household of a German consul in Bordeaux, France. Penniless, he traveled to Bordeaux on foot, a distance of over 1000 km. The position did not work out, and he traveled back to Tübingen in May. We do not know what happened to him on the journey. He may have been robbed; he was clearly exhausted by his travel, and he was close to starvation. When he arrived in Stuttgart in June, a friend described him as “an emaciated man, pale as death, long-haired and bearded, wild-looking, habited like a beggar” (Zweig, 1939/2017, p 356). At this time, he was informed that Susette had died. She had contracted German measles from her children Though the children recovered easily, Susette who probably had some underlying lung disorder, perhaps tuberculosis, did not. Hölderlin was devastated.

Despite his despair, Hölderlin was able to complete his translations of Sophocles’ Oedipus and Antigone. However, when they were published in 1804, these translations were derided as monstrous, and considered the work of a lunatic. For example, in the opening scene of Antigone, the verb kalchainein (from kalche, the purple limpet), which means “to become dark red,” is metaphorically used to describe disturbed thoughts. Hölderlin, directly translated the Greek dēloīs gār ti kalchaínousa’ éposas as du scheinst ein rotes Wort zu färben (“you seem to dye your words red”) rather than decorously translating it as “you appear to be troubled.” His choice of words is strange and exciting (de Campos, 2007; Carson, 2008). Hölderlin’s radical translations have prevailed. Carl Orff used them for his operas Antigonae (1949) and Oedipus der Tyrann (1959), and Bertolt Brecht adapted them for his 1948 play Antigone.

Hölderlin’s grief after the death of Susette was overwhelming, and he began his descent into madness. Isaac von Sinclair, a close friend, arranged an undemanding position for him as court librarian in Homberg in 1804. However, in 1805, von Sinclair, who was a fervent supporter of the ideals of the French Revolution, was accused of treason against the Elector of Württemberg, arrested and brought to trial in Stuttgart. Hölderlin was initially considered a co-conspirator, but was soon deemed too mad to stand trial. Ultimately, von Sinclair was found not guilty. The mad Hölderlin left Homberg to return home. However, his mother could not take care of him and in 1806, the poet was admitted to the University Hospital in Tübingen where he was treated by Professor Johann von Autenreith.

In 1807 he was discharged as incurably insane into the care of a carpenter Ernst Zimmer, who took in student boarders. For the next 36 years (one half of his lifetime) Hölderlin lived in the first-floor room in a tower overlooking the Neckar River. His upkeep was supported by a small annuity from the state of Württemberg. The tower had at one time been part of the city’s medieval fortifications but was then merged into the houses on Bursagasse. The following illustration shows the tower as viewed from the Neckar River:

In the 1820s, Hölderlin was visited by a young poet, Wilhelm Waiblinger (1804-1830), who describes his experience visit in his 1830 memoir Friedrich Hölderlin’s Life, Poetry and Madness:

One ponders, wondering whether or not to knock, and feels a sense of uneasiness. After finally knocking, a loud and forceful “Come in!” can be heard. Opening the door, one finds a haggard figure standing in the middle of the room, who bows as deeply as possible and will not stop bestowing compliments, and whose mannerisms would be very graceful were there not something convulsive about them. One admires the profile, the high forehead heavy with thought, the friendly, lovable eyes, extinguished but not soulless; one sees the devastating traces of the mental illness in the cheeks, the mouth, the nose, above the eyes where an oppressive and painful wrinkle has been etched. With regret and sadness, one observes the convulsive movement which sometimes spreads throughout the entire face, forcing his shoulders to jerk and his fingers to twitch. He wears a simple jacket and likes to keep his hands in his pockets. One says a few introductory words which are then received with the most courteous obeisance and a deluge of nonsensical words which confuse the visiting stranger. Gracious as he was and, for the sake of appearance, still is, H. now feels obliged to say something friendly to the guest, to ask him a question. One comprehends a few words of his question, but most of these could not possibly be answered. Nor does Hölderlin in the least expect to be answered. On the contrary, he becomes extremely perplexed if the visitor attempts to follow up a train of thought.

Hölderlin was also visited by other students and tourists. When given paper, Hölderlin would write fragments of verses and give them to his visitors. He would sign these with various pseudonyms, one of the most popular being “Scardanelli.” Some of them would be dated with fictitious dates. On most days Hölderlin would go for walks in the city, but he would not recognize or interact with anyone. He had been given a piano, and would often improvise music for prolonged periods.  

We do not know the nature of Hölderlin’s madness William Dilthey (1910) attributed his symptoms to spiritual weariness: “that form of dispersion of spirit produced from enormous exhaustion.” He likened Hölderlin to Robert Schumann. For both, creativity came at too great a cost: they flew too close to the sun. Some writers have concluded that Hölderlin was schizophrenic (Blanchot, 1951; Jakobsen et al, 1980). Others have refrained from any definite diagnosis (Agamben, 2023; Robles, 2020). Horowski (2017) has proposed that his symptoms might have been due to mercury intoxication since von Autenreith treated him with very high does of calomel. However, Hölderlin’s symptoms clearly preceded his treatment in Tübingen. The illustration shows an etching of Hölderlin based on a sketch by J. G. Schreiner in 1826.

Alcaic Verses

Hölderlin’s German odes were composed using Alcaic verses, traditionally believed to have been invented by the Greek lyric poet Alcaeus around 600 BC (Warren, 1996). Stress in Ancient Greek is mainly related to the duration of the vowel sound, whereas stress in both German and English is more complex and can be affected by the duration, pitch and intensity of the syllable, as well as by semantics. Nevertheless, the Alcaic verse form works well in both German and English.

Alcaic verses consist of four lines. The first two lines contain 11 syllables, the third 9 syllables and the fourth 10 syllables. The stress pattern was complicated, and could be varied slightly. In the following diagram the stressed syllables are denoted by / and the unstressed by –. Syllables denoted by x could be either stressed or unstressed. 

To illustrate this form, we can look at the brief poem Ehmals und Jetzt, shown below with a translation by Michael Hamburger which uses the same alcaic form:

The following shows the stress pattern in the German verse :

The following is a musical setting of the ode by Josef Matthias Hauer (1883-1959), sung by tenor Holger Falk accompanied by Steffen Schleiermacher on piano.  

To the Fates

Greek mythology postulated that human life was controlled by three sisters known as the Fates (Moirai in Greek; Parcae in Latin): Clotho, the spinner, spun the thread from her distaff onto a spindle; Lachesis, the allotter, measured out the destined amount life; and Atropos, the inflexible, cut the thread and ended the life. The following shows an image of the Fates in a tapestry created in 1983 by Patricia Taylor from a 1948 drawing by Henry Moore:

This is Hölderlin’s ode To the Fates. The translation is by Elizabeth Henderson

As the years pass, it would be a blessing to remember that once one had lived as the gods even if only for a short time. One could not ask for more.

The following is a recitation of the poem by Matthias Wiemann and a musical setting by Paul Hindemith (1895-1963), sung by Dietrich Fischer-Dieskau with Aribert Reimann accompanying him on piano. 

 

                     

 

The Neckar

Hölderlin was born on the banks of the Neckar River. As shown in the map, this river arises in the Black Forest and flows down to join the Rhine River. Many stretches of the river are freely navigable.

The first half of Hölderlin’s poem describes how the river brought him joy and peace. The second half tells how the beauties of the river inspire him to consider what it might be like to visit the wonders of Ancient Greece: Pactolus, a river in Ionia described by Sophocles as a “golden stream;” Smyrna the great coastal city of Western Ionia, now known as Izmir; Ilion, the ancient  name for Troy; Sunium on the southernmost point of the Attic peninsula, with its temple of Poseidon; and Olympia, the site of the Olympic Games.

At the time that Hölderlin was writing his poem, it was impossible to visit Greece since it was part of the Ottoman Empire. He could only visit in his imagination. Greece attained independence in 1832, but by then Hölderlin was mad.

Below is the text of the poem with a German translation by James Mitchell, followed by a recitation by Burno Ganz The translation follows the meaning but not the alcaic form of the German poem.

Josef Matthias Hauer composed a set of brief piano pieces based upon lines from Hölderlin’s poems (Barwinek, 2023). The following are two of these pieces deriving from the poem Der Neckar, played by Anna Petrova-Foster:

Deine Wellen umspielten mich
Your waves played about me

 

                    wo die Meerluft
die heißen Ufer kühlt und den Lorbeerwald durchsäuselt
                    where the sea breeze
cools the hot shores and rustles through the laurel forest

 

Hyperion

Hölderlin published his novel Hyperion, oder der Eremit in Griechenland in two parts in 1797 and 1799. It consists of a series of letters between Hyperion, a young Greek, to his German friend Bellarmin, with some occasional letters between Hyperion and his beloved Diotima. Epistolary novels were very popular in the 18^th Century: Rousseau’s Julia, ou la nouvelle New Héloise (1761), Richardson’s Pamela (1740) and Goethe’s Die Leiden des jungen Werther (1774) all used the format. Those were the days when those who were literate wrote letters.

Hyperion is short on plot and long in thought. The novel presents a general theory of beauty as the guiding light for harmonious society and of union with nature as the goal of the individual person. Hyperion participates in an insurrection against the Ottoman rule with the rebel Alabanda (modeled on Isaac von Sinclair). Later he almost dies fighting with the Russians against the Turks in the great sea battle of Chesma in 1771. Although the Russians were victorious, the Greeks remained subjugated. Hyperion’s great love Diotima, modeled on Susette Gontard, dies soon afterwards. Hyperion finally retires to live as a hermit in unspoiled nature. His concluding comment is one of reconciliation (Unger, 1984, p 36):

Wie der Zwist der Liebenden, sind die Dissonanzen der Welt. Versohnung ist mitten im Streit und alles Getrennte findet sich wieder. Es scheiden und kehren im Herzen die Adern und einiges, ewiges, gliihendes Leben is Alles

[The dissonances of the world are like the quarrel of lovers. Reconciliation is in the midst of strife, and all things divided find each other again. The veins depart from and return to the heart, and a unified, eternal, glowing life is All.]

Hyperion’s Schicksalslied occurs after the battle of Chesma (Unger, 1984, p 36). It begins in awe of the gods and ends in despair.

Brahms’ Opus 54 (1871) provides a choral setting of this song. The following are two extracts as performed by the Runfunkchor Berlin conducted by Gijs Leenars with the Deutsche Symphonie Orchester: settings of the first and last verses:

  

                   

Brahms added a beautiful adagio at the end of the song. Though criticized for trying to attenuate Hyperion’s despair, this movement fits the novel, which ends with a sense of reconciliation.

Fragments from the Tower

Most of the slivers of poetry that have been preserved from Hölderlin’s time in the tower have little meaning. Occasionally there are flashes that recall the aphorism of the younger poet:

Und wenig Wissen, aber der Freude viel
Ist Sterblichen gegeben

And little knowledge, but joy enough
Is given to mortals.
Stuttgart Hölderlin Ausgabe 2.323
translated by Chernoff & Hoover

And some of the poetry from that time is genuinely beautiful. Much of it is in the form of simple rhymed verse, unlike the unrhymed hymns and odes of earlier days. One of his last poems, entitled Aussicht (Perspective), likens human life to the necessary passage of the seasons, a theme that recurs in much of Hölderlin’s poetry. Like much of his late work it is signed “Scardanelli” and dated to the preceding century:

Wenn in die Ferne geht der Menschen wohnend Leben,
Wo in die Ferne sich erglänzt die Zeit der Reben,
Ist auch dabei des Sommers leer Gefilde,
Der Wald erscheint mit seinem dunklen Bilde.

Daß die Natur ergänzt das Bild der Zeiten,
Daß die verweilt, sie schnell vorübergleiten,
Ist aus Vollkommenheit, des Himmels Höhe glänzet
Den Menschen dann, wie Bäume Blüt umkränzet.

24 Mai 1748                     Mit Untertänigkeit
                                          Scardanelli.

When the life that men live in passes faraway,
Into that future season when the vines gleam,
And the harvested fields lie empty,
Then emerges the dark shadow of the forest.

Nature completes her picture of the seasons,
And lingers while they quickly glide away,
Out of perfection, and the high heavens then shine
On men as if garlanding the trees with blossoms.

24 May 1748                     Your humble servant
                                          Scardanellli

The above translation is mine. There are few other translations available, but see Agamben (2023, p 289), and Aleksi Barrière for versions in both French and English.

The following is a recitation of the poem by Hanns Zischler:

And a photograph of the actual manuscript of the poem:  

Agamben (2023, pp 295-329) considers the various meanings of the phrase wohnend Leben (dwelling life) in the first line of the poem. He relates it to the idea of Christ’s incarnation from John 1:14:

And the Word was made flesh, and dwelt among us …

We live in life for a brief time. Perhaps we come from elsewhere, and return there when we die. Agamben also considers the word “habit,” which comes from the word “inhabit,” which is close to “dwell” in its meaning. In German, the word gewohnt means “usual” or “habitual.”  In a life of habit, one is affected by the world but does not try to change it. Such was Hölderlin’s time in the tower.

 

Stefan Zweig on Hölderlin’s Poetry

Hölderlin created some of our most exalted descriptions of nature and of the gods. His poetry is beautiful to read and to listen to. However, it often lacks the specificity of normal human experience. Hölderlin preferred the eternal to the everyday. His poetry may help us to understand the infinite, but provides little insight into our own finite lives. Stefan Zweig (1939, p 342) noted

Of the “four elements” known to the Greeks – fire, water, air, and earth – Hölderlin’s poetry has but three. There is lacking to it earth, the dark and clinging element, connective and formative, the emblem of plasticity and hardness. His verse is made of fire, the symbol of the ascent heavenward; it is light as air, perpetually athrill like the rustling breeze; it is transparent as water. In it scintillate the colours of the rainbow; it is ever in motion, rising and falling, the unceasing respiration of the creative mind. His poems have no anchorage in experience; they have no ties with the fertile earth; they are homeless and restless, scurrying clouds, sometimes tinged with the red dawn of enthusiasm and sometimes darkened with the shadow of melancholy, sometimes gathering into dense masses from which flash the lightnings and thunders of prophecy. Always they climb towards the zenith, towards the ethereal regions far from solid ground, beyond the immediate range of the senses.

 

Heidegger and Hölderlin

Martin Heidegger (1889-1976) was a German philosopher who contributed significantly to the existentialist movement. In Being and Time (1927), he focused on what it means to “be.” This question cannot be solved analytically but requires creative intuition. Thus, Heidegger was led to the idea that poetry determines the world through the words we use to describe it. The word “poetry” derives from the Greek poiesis making. 

In his essay Hölderlin and the Essence of Poetry (1941), Heidegger discussed the meaning of the concluding lines to Hölderlin’s poem Andenken (Remembrance) which dealt with his visit to Bordeaux. The last sentence of the poem reads

          Es nehmet aber
Und giebt Gedächtniss die See,
Und die Lieb’ auch heftet fleissig die Augen,
Was bliebet aber, stiften die Dichter.

[           But it is the sea
That takes and gives remembrance
And love no less keeps eyes attentively fixed,
But what is lasting the poets provide.
translated by Hamburger, 1998]

Another translation of the last line is “But what remains is founded by the poets.” Heidegger’s interpretation follows:

This line throws light on our question of the essence of poetry. Poetry is a founding by the word and in the word. What is established in this way? What remains. But how can what remains be founded? Is it not that which has always already been present? No! Precisely what remains must be secured against being carried away; the simple must be wrested from the complex, measure must be opposed to excess. What supports and dominates beings as a whole must come into the open. Being must be disclosed, so that beings may appear. . . .

The poet names the gods and names all things with respect to what they are. This naming does not merely come about when something already previously known is furnished with a name; rather, by speaking the essential word, the poet’s naming first nominates the beings as what they are. Thus they become known as beings. Poetry is the founding of being in the word. What endures is never drawn from the transient. What is simple can never be directly derived from the complex. Measure does not lie in excess. We never find the ground in the abyss. Being is never a being. But because being and the essence of things can never be calculated and derived from what is present at hand, they must be freely created, posited, and bestowed. Such free bestowal is a founding.

But when the gods are originally named and the essence of things comes to expression so that the things first shine forth, when this occurs, man’s existence is brought into a firm relation and placed on a ground. The poet’s saying is not only foundation in the sense of a free bestowal, but also in the sense of the firm grounding of human existence on its ground. If we comprehend this essence of poetry, that it is the founding of being in the word, then we can divine something of the truth of that verse which Hölderlin spoke long after he had been taken away into the protection of the night of madness. Heidegger (1941, pp 58-59)

As the Nazis came to power in Germany, Heidegger became an enthusiastic supporter. A major problem in evaluating his philosophy is to determine whether it can be considered independently of his politics. Did his philosophy make him more susceptible to fascism? When one poetically creates an idea of a perfect society, one must be careful to consider the means used to bring it into being.       

Hölderlin and Nazi Propaganda

In Hölderlin’s time, the Holy Roman Empire no longer existed. Germany was a ragtag conglomeration of kingdoms, duchies, bishoprics and city-states. In many of his poems, Hölderlin yearned for a unified Germany, a country that could carry on the ideas of both ancient Greece and revolutionary France. His patriotism was both fervent and critical: he was upset by the petty bourgeois squabbling of his countrymen. The following is the beginning of his Gesang des Deutschens (Song to the Germans) with a translation form Sharon Krebs:

The following is the last verse from Hölderlin’s Der Tod fürs Vaterland (Death for the Fatherland). It embodies the poet’s dedication to his idealized country:  

The last three lines of this verse were engraved on the wall of the Langemarck-Halle, a memorial to the German soldiers who had died in World War I, included in the buildings for the 1936 Olympic Games.

During World War II, the Nazi government arranged for 100,000 copies of a special field edition of Hölderlin’s poetry to be printed and sent to soldiers at the front (Unger, 1988, pp 130-131; Savage, 2008; pp 6-7; Corngold & Waite, 2009). The poetry increased the morale of the soldiers and provided them with an excuse to die for their country.

How could Hölderlin’s poetry be dragooned into military service? As Savage (2008, p 6) asks

How then did the Nazis transform this scarcely militaristic poet, who never took up arms for his country, and spent the last four decades of his life in a state of spiritual benightedness, into a paragon of Prussian masculinity and patriotic self-sacrifice?

Hölderlin was not a proto-fascist. His poetry was popular not because it urged his readers toward the goals of the Nazis, but because it provided a respite from the suffering of the war:

He offered an inner sanctuary to which his readers could retreat to lick their wounds when confronted with the material deprivation, physical danger, and increasingly evident lack od freedom of everyday life under the Third Reich. (Savage, 2008, p 7).

Constantine (1988) remarked

There can be no doubt that Hölderlin was a patriot, but his patriotism was humane and not in the least militaristic. It included also—which is often overlooked—the wish first to achieve a homeland it would be a joy and a privilege to live in, one in which the ideals of liberty, equality, and fraternity would have been realized. (pp 221-222)

Hölderlin did not really care for politics. He could describe his poetic ideals but he was unable to state how they should be attained. Constantine (1988) remarks that the general tendency of German writers to be concerned with the spiritual rather than the political has been catastrophic:

The disparagement of politics by Germany’s artists and intellectuals left that sphere free for the men of blood and iron to run riot in. (p 222)

 

Paul Celan

Paul Celan (1920-1970) was born in Czernowitz, Romania, into a German-speaking Jewish family. His parents died in German concentration camps, and he was forced to work in a labor camp. After the war he made his way to Paris, where he lived until his suicide in 1970.

He wrote poetry in German, his mother tongue, despite the fact that the language had come to embody the evil and the suffering of Nazism. He fractured and distorted the language so that he could find the truth behind the words. Celan visited Tübingen in January (Jänner in dialect), 1961, and felt a great sympathy for Hölderlin, who also wrote in fragments and could not make himself understood. The result was the poem entitled Tübingen, Jänner, 1961

The poem is cryptic, and understanding may be helped by some notes from Joris (Celan, 2020, pp 469-471), and from Felstiner (1995, pp 172-174):

The first lines refer to the Hölderlin’s hymn Der Rhein, which states that the sons of God are the blindest of us all. Seeking to understand heaven may make one unaware of the real world. The poem then directly quotes (though in fractured form) that the source of purity is a mystery. Both Hölderlin and Celan relate the German word rein (pure) with the name of the river.

The next lines describe the tower in which Hölderlin spent the last half of his life: reflected in the Neckar River and circled by gulls.

Then we are introduced the carpenter Ernst Zimmer who was responsible for his basic care and who listened to his words.

The final verse likens Hölderlin to a patriarch or prophet with a beard that glowed. This may be a reference to the story that the face of Moses shone brightly when he came down from Sinai

And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.
And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.
(Exodus 34:29-30)

Although Moses was able to communicate the will of God to his people, the people of the present world cannot understand the words of their prophets or poets. We only hear and incoherent babbling. Pallaksch is a nonsense word that Hölderlin used to mean “yes” or “no,” or simply uttered as an exclamation.

The following is Celan’s poem together with a translation by Pierre Joris and a reading by Bruno Ganz:

Farewell

And so we take our leave of Hölderlin, a poet who described the indescribable to a people who failed to understand him. He was one of the main exemplars of the romantic tradition (de Man, 2012), a movement that considered subjectivity as paramount. He combined the new ideas about nature that began with Rousseau with the ideals of beauty that came from Ancient Greece. The French Revolution led not to a society of Liberté, Égalité, Fraternité, but to the Terror of Robespierre and the wars of Napoleon. Hölderlin’s dream that melding the beauty of Greece to the revolution of France might bring forth a new and harmonious German society came to naught. Madness overtook his person; and a century later madness overtook Germany in the form of fascism. Yet the original dream was vivid and powerful, and it remains so.   

 

Hölderlin’s Poems and Translations

Hölderlin, F. (translated Henderson, E., 1962) Alcaic poems. Oswald Wolff.

Hölderlin, F., & Mörike, E. F. (translated by Middleton, C., 1972). Selected poems. University of Chicago Press.

Hölderlin, F. (translated by Sieburth, R., 1984). Hymns and Fragments. Princeton. 

Hölderlin, F. (edited by Santner, E. L., 1990). Hyperion and selected poems. Continuum.

Hölderlin, F. (translated Hamburger, M., 1998). Selected poems and fragments. Penguin Books.

Hölderlin, F. (translated by Chernoff, M., & Hoover, P., 2008). Selected poems of Friedrich Hölderlin. Omnidawn.

Hölderlin, F (translated by Mitchell, J., 2022). Poems of Friedrich Hölderlin.

Hölderlin, F. (accessed 2025) Friedrich Hölderlin: Gedichte.

Hölderlin, F. (accessed 2025) Stuttgarter Hölderlin Ausgabe. 

 

References

Agamben, G. (translated by A. L. Price, 2023). Hölderlin’s madness: chronicle of a dwelling life, 1806-1843. Seagull Books.

Barwinek, B. (2023). Expression in Josef Matthias Hauer’s piano music as exemplified by Klavierstücke mit Überschriften nach Worten von Friedrich Hölderlin Op. 25. Polski Rocznik Muzykologiczny, 21(1), 106–128.

Blanchot, M. (1951, reprinted 1995). Madness par excellence. In M. Holland (Ed.) The Blanchot Reader. (pp 110-128). Blackwells.

de Campos, H. (2007). Holderlin’s red word. In de Campos, H. (edited by A. S. Bessa & O. Cisneros). Novas: selected writings. (pp 327-333). Northwestern University Press.

Carson, A. (2008). Variations on the right to remain silent. A Public Space, Issue 7

Celan, P. (translated by Joris, P., 2020). Memory rose into threshold speech: the collected earlier poetry. Farrar, Straus, Giroux.

Constantine, D. J. (1988). Hölderlin. Clarendon.

Corngold, S., & Waite, G. (2009). A question of responsibility: Nietzsche with Hölderlin at war, 1914–1946. In Wistrich, R. S & Golomb, J. (Eds) Nietzsche, Godfather of Fascism? (pp. 196-214). Princeton University Press.

Dilthey, W. (1910, translated by A. Grugan, reprinted, 1993). Hölderlin and the causes of his madness. Philosophy Today, 37(4), 341–352.

Felstiner, J. (1990). Paul Celan: poet, survivor, Jew. Yale University Press,

Heidegger, M. (1927, trans. J. Macquarrie & E. Robinson,1962). Being and time. Blackwell.

Heidegger, M. (1941, translated by Hoeller, K., 2000). Elucidations of Hölderlin’s poetry. Humanity Books.

Horowski, R. (2017). The “madness” of Friedrich Hölderlin: an iatrogenic intoxication. Journal of Neural Transmission, 124(6), 761–763. 

Jakobson, R., & Lübbe-Grothues, G. Ein Blick auf die Aussicht von Hölderlin. (1980/2010). In Jakobson, R. (ed. Rudy, S.) Selected Writings.  Volume III, Poetry of Grammar and Grammar of Poetry (pp. 388–448). De Gruyter. [Part of this essay translated in Jakobson, R., Lübbe-Grothues, G., & Kitron, S. (1980). The language of schizophrenia: Hölderlin’s speech and poetry. Poetics Today, 2(1a), 137–144.]

de Man, P. (2012). Hölderlin and the romantic tradition. Diacritics, 40(1), 100–129. [original lecture 1959]

Robles, N. (2020). Hölderlin’s madness. Hektoen International.

Savage, R. (Robert I. (2008). Hölderlin after the catastrophe: Heidegger, Adorno, Brecht. Camden House.

Unger, R. (1984). Friedrich Hölderlin. Twayne Publishers

Waiblinger, W. (1830, translated by S. J. Thompson) Friedrich Hölderlin’s Life, Poetry and Madness

Warren, R. (1996). Alcaics in exile: W.H. Auden’s “In memory of Sigmund Freud.” Philosophy and Literature, 20(1), 111–121.

Zweig, S. (1939, translated 2017). Hölderlin, Kleist, and Nietzsche: the struggle with the daemon. Routledge.

Very little is known about the life of Matthias Grünewald, a painter (German Maler) who worked in the early decades of the 16^th Century in Germany. He is renowned for the pictures he created between 1512 and 1516 for the altarpiece of the Monastery of Saint Anthony in Isenheim in southern Alsace. The face of Saint Sebastian in one of these paintings (above) is considered to be a self-portrait. 

Life of Mathis der Maler

Very few details are available about the life of the painter who came to be known as Matthias Grünewald (Anderson, 2003). His first name has been considered as Matthias, Matthis or Mathis. His surname is disputable: Nithart, Neithardt, Gothart or Gothardt. The name “Grünewald” (green wood) was given to him by his first biographer, Joachim van Sandrart, about a century and a half after his death. The major confusion in his biography is whether Mathis Nithart and Mathis Gothart were one or two people. My intuition is that they were two distinct individuals: one a master painter and the other a water artist (builder of fountains), who also worked as an assistant painter (cf Bruhn, 1998, pp 21-42; Sebald, 1988, 2002). 

Given this intuition, the main stages of Grünewald’s biography are as follows. He was born in about 1480 in Aschaffenburg. After learning the techniques of painting, he worked for the episcopal court of Mainz, painting altarpieces in several churches in Frankfurt. In 1512, he married Anna, a young woman of Jewish descent who had recently converted to Christianity, and bought a house near the cathedral in Frankfurt. In the same year he was commissioned to paint the altarpiece in the Monastery of Saint Anthony in Isenheim. While he worked on the altarpiece, Anna stayed in Frankfurt. Grünewald was assisted in Isenheim by an older painter, Matthis von Würzburg, and the two men lived together. After finishing the Isenheim altarpiece, they returned to Frankfurt. Grünewald continued to paint under the patronage of Cardinal Albrecht von Brandenburg, who was the Archbishop of Mainz from 1514-1545 and the Archbishop of Magdeburg from 1513-1545. Albrecht, one of the most powerful prelates in the Holy Roman Empire, was a patron of artists such as Albrecht Dürer, Lucas Cranach the Elder, and Matthias Grünewald.  

These were times of great social upheaval. Luther published his Ninety-Five Theses (A Disputation on the Power and Efficacy of Indulgences) in 1517. These were specifically addressed to Albrecht von Brandenburg, who used indulgences to support his life of luxury and patronage. The theses marked the beginning of the Protestant Reformation.

The German Peasants’ War (Deutscher Bauernkrieg) began in 1524. Though partly related to the Lutheran rebellion against the Catholic Church, the revolt was mainly directed at the feudal aristocracy. Some of the reformist clergy supported the peasants. However, Luther was terrified of the anarchy that might result, and encouraged the nobility to eliminate the rebellious peasants. Pitchforks were no match for artillery. Over 100,000 peasants were massacred and the revolt came to an end in 1525. It is not known whether Grünewald participated in the rebellion, or how he was affected by it. His friend died in 1528 in Halle where he was working as a hydraulic engineer. Grünewald appears to have moved back to Aschaffenburg where he died in 1532.

A portrait in the Chicago Art Institute, initialed MN, has been considered as a possible self-portrait by Grünewald (Mathis Nithart), though its authenticity and dating is unclear. My intuition is that it is the work of the young Grünewald and that it dates to about 1500. The following is the portrait and its description by Sebald in his poem After Nature (1988, translated by Hamburger, 2002)

       The small maple panel
shows a scarcely twenty-year-old
at the window of a narrow room.
Behind him, on a shelf not quite
in perspective, pots of paint,
a crayon, a seashell and a precious Venetian
glass filled with a translucent essence.
In one hand the painter holds
a finely carved knife of bone
with which to trim the drawing-pen
before continuing work on a female nude
that lies in front of him next to an inkwell.
Through the window on his left a
landscape with mountain and valley
and the curved line of a path is visible.

 

The Hospital Brothers of Saint Anthony

Saint Anthony the Great (251-356 CE) was a Christian monk from Egypt who lived most of his adult live alone in the desert. At the beginning of his desert life, he was assailed by monstrous demons and tempted by seductive women. Despite a severe asceticism bordering on starvation, he nevertheless lived to be 105 years old. Although he was buried in the desert, his remains were miraculously discovered about two centuries after his death and transferred to Constantinople. In 980, a French count named Jocelin de Châteauneuf bought the relics from Constantinople to a monastery in what is now known as Isère in the French Alps. The relics were found to alleviate a disease characterized by skin inflammation, gangrene, hallucinations and convulsions that often broke out in devastating epidemics. In 1095 Gaston de Valloire founded the Hospital Brothers of Saint Anthony (also known as the Antonines) in gratitude for his son’s miraculous cure. The Abbey of Saint Antoine in Isère became the mother church of the order.

The disease came to be known as “Saint Anthony’s Fire.” The cause was the consumption of bread made from rye contaminated by the fungus Claviceps purpurea (Grzybowski et al, 2021). The fungus produces ergotamine and other compounds: these cause peripheral vasoconstriction and excessive stimulation of the central nervous system. The nature of the disease, however, was not known in the Middle Ages: it was first attributed to blighted rye in 1676 by Denis Dodart, but the fungus itself was not identified until the 19^th Century.     

Grateful patients gave land and money to the Antonines. This support allowed them to establish other hospitals in various locations in France, and later in other European countries. The Isenheim monastery in southern Alsace was founded around 1300. As the years went by, the Antonine hospitals also treated patients who suffered from leprosy, from the Black Death (an epidemic of bubonic plague) in the 14^th Century, and from the syphilis epidemics of the 16^th Century. The program of treatment involved prayer and the application of vinous extracts from the saint’s relics in Isère (Saint vinage). Whatever success occurred, however, was likely the result of the concomitant improvement in hygiene and nutrition.  

In 1505, the Antonines at Isenheim commissioned a carved wooden altarpiece from Niklaus Hagenauer (Mayr, 2003). The altarpiece contains a gilded central statue of Saint Anthony, flanked by Saint Augustine of Hippo and Saint Jerome: asceticism aided by doctrine and by scripture. The predella of the altarpiece contains polychrome statues of Christ and the 12 apostles. In 1512 the Antonines asked Grünewald (Mathis der Maler) to adorn the altar with paintings (Hayum, 1989; Scheja, 1969; Réau, 1920; Sieger, 2025). Over the next 4 years he created two fixed wings, two sets of retractable wings painted on both sides, and a cover for the predella The retractable wings could be opened to provide three distinct views of the altar. An animation of the opening is provided below. This has been adapted from that at the SmartHistory website, and provided with a brief excerpt of music from the first movement of Hindemith’s symphony Mathis der Maler. Following that is a diagrammatic representation of the three views.

First View of the Altarpiece

Other than on holy days, the altarpiece was kept closed and the viewer was presented with the terrifying representation of the crucified Christ. The scene is set in the darkness that fell “over all the land” (Matthew 27: 45) as Christ died.  

The gigantic body of the dead Christ is rendered with brutal naturalism and seems to leap out at one with redoubled violence, as if to take the viewer in an ambuscade: flesh in the greenish color of death with the scars of the frightful ordeal, an atrocious benumbed pain written across the face, the mouth extinguished in death, the body pulled up high by the tensile arch of the crossbeam and, at the same time, twisted with the torsion of the tree of the Cross, all limbs ripped out of joint, the loincloth in tatters, while a thorn of the crown pins the head fast in an excruciatingly painful position digging low and deep into the chest (Scheja, 1969, p 15).

The cross is contorted as though it shares in the agony. The crossbar is bowed under the weight of the dead body. The vertical post is twisted: it faces to Christ’s right above his head and to his left at his feet. The resin of the wood mixes with the blood of the dead Christ (Bryda, 2018)

The vision of Christ on the Cross as a dead body rather than as a suffering savior perhaps comes from the visions of the 14^th Century mystic Saint Bridget:

The color of death spread through his flesh, and after he breathed his last human breath, his mouth gaped open so that one could see his tongue, his teeth, and the blood in his mouth. Th e dead body sagged. His knees then contracted bending to the side. His feet were cramped and twisted about the nails of the cross as if they were on hinges (quoted in Bryda, 2018, p 13)

On Christ’s right side his mother Mary swoons, and is supported by the disciple John. Near them, Mary Magdalene laments the death of her teacher. The figures vary in their size as in their importance to the story.

On the left side of the crucified Christ is a representation of John the Baptist. This is in no way realistic: John was from another time – he was beheaded before Christ was crucified. Yet he was the last of the prophets to announce the significance of Jesus as the son of God. His words are written in red:

Illum oportet crescere me autem minui
[He must increase, but I must decrease]. (John 3:30)

At the feet of the Baptist is a lamb from whose chest blood drops into a communion chalice. When John had baptised Jesus, he had proclaimed “Behold the Lamb of God!” (John 1:36) The Baptist’s right arm points dramatically to the crucified Christ. The eye may move to the attendant figures but Grünewald insists that it return to the dead Christ. 

In The Emigrants, W. G. Sebald describes the experience of Max Ferber on viewing the Isenheim crucifixion

The monstrosity of that suffering, which, emanating from the figures depicted, spread to cover the whole of Nature, only to flood back from the lifeless landscape to the humans marked by death, rose and ebbed within me like a tide. Looking at those gashed bodies, and at the witnesses of the execution, doubled up by grief like snapped reeds, I gradually understood that, beyond a certain point, pain blots out the one thing that is essential to its being experienced — consciousness — and so perhaps extinguishes itself; we know very little about this. What is certain, though, is that mental suffering is effectively without end. One may think one has reached the very limit, but there are always more torments to come. One plunges from one abyss into the next. (Sebald, 1993/1996)

Perhaps the sight of the dead Christ served to numb the pain and suffering of the patients who came to Isenheim for treatment. 

The fixed wings of the altarpiece provide a stark contrast to its horrifying centerpiece. On the left Saint Sebastion tranquilly suffers through his wounds. On the right Saint Anthony remains unperturbed by the demon threatening him through the window at his shoulder. Both Saints are invoked for protection against disease. Saint Sebastian actually survived the onslaught of arrows that pierced his body. Saint Anthony endured his temptations and lived to die of old age.

Radiographic examination of the Saint Sebastian has revealed that the head was painted over an earlier version. In After Nature, Sebald interprets this in terms of the existence of two painters: Grünewald and Mathis Nithart:

And indeed the person of Mathis Nithart
in documents of the time so flows into
the person of Grünewald that one
seems to have been the life,
then the death, too, of the other.
An X-ray photograph of the Sebastian
panel reveals beneath the elegiac
portrait of the saint
that same face again, the half-
profile only turned a tiny bit further
in the definitive overpainting.
Here two painters in one body
whose hurt flesh belonged to both
to the end pursued the study
of their own nature. At first
Nithart fashioned his self-portrait
from a mirror image, and Grünewald
with great love, precision and patience
and an interest in the skin
and hair of his companion extending
to the blue shadow of the beard
then overpainted it.
The martyrdom depicted is
the representation, to be sensed
even in the rims of the wounds,
of a male friendship wavering
between horror and loyalty.

 

Second View of the Altarpiece

On holy days the altarpiece was opened to show a sequence of paintings depicting episodes from the life of Christ. On the left is the Annunciation. The center, where once was presented the horror of the death of Jesus now shows the wonder of his birth. Heavenly angels provide a marvelous music while the baby Jesus plays with a golden rosary on the lap of his mother Mary. 

In 1938, Paul Hindemith completed an opera about Mathis de Maler. The prelude to the opera is a musical version of the concert of the angels in the Isenheim altarpiece. This was also used as the first movement of his 1935 Symphony Mathis der Maler. Hindemith introduces three themes: a setting of an old German hymn Es sungen drei Engeln (There sang three angels) mainly in the brass, a lively melody on the strings and a more peaceful tune on the flute. He then plays these themes against each other. The following is an illustration of the painting together with the initial introduction of the themes in the Symphony Matthis der Maler with the Vienna Radio Symphony Orchestra led by Marin Alsop:

The beautiful angel in the foreground of Grünwald’s Concert of the Angels is playing a viola da gamba, the forerunner of the modern violoncello. Grünewald was clearly familiar with the instrument, which has been closely studied and reproduced. However, the direction of the bowing is strangely reversed from normal. It is difficult to understand what his means (Rasmussen 2001). Perhaps the angel is producing heavenly rather than earthly music. Even more disconcerting is the angel directly behind and above the foreground cellist. This angel is covered in iridescent green feathers and looks upset rather than entranced by the birth of Jesus. Mellinkoff (1988) proposed that this is the angel Lucifer who rebelled against God, brought about the fall of man, and is now aghast that man will be redeemed by the birth of Christ.

Between the concert of the angels and the representation of Mary and the infant Jesus is a vision of a woman, with a crown of flames, surrounded by a bright yellow and red aureole (see below). No one is sure who she represents. Malinkoff (1988) suggests that she is Ecclesia (Church), who with the birth of Christ takes over from Synagoga as the intermediary between man and God. Others (e.g., Réau, 1920, p 187-94; Scheja, 1969, p 48) consider her to be the Eternal Mary, Queen of Heaven, the woman “clothed with the sun” of Revelation 12. She is there to witness herself in her temporal form together with her infant son.  

The most striking painting in the second view of the altarpiece is the Resurrection on the right side. Christ arises from the tomb in glory, scattering and tumbling the guards:

Joris-Karl Huysmans, the first modern critics to consider the importance of Matthias Grünewald in Trois Primitifs (1905, reprinted in part in Huysmans & Ruhmer, 1958), described The Resurrection:

As the sepulchre opens, some drunks in helmet and armour are knocked head over heels to lie sprawling in the foreground, sword in hand; one of them turns a somersault further off, behind the tomb, and lands on his head, while Christ surges upwards, stretching out his arms and displaying the bloody commas on his hands.
This is a strong and handsome Christ, fair-haired and brown-eyed, with nothing in common with the Goliath whom we watched decomposing a moment ago, fastened by nails to the still green wood of a gibbet. All round this soaring body are rays emanating from it which have begun to blur its outline; already the contours of the face are fluctuating, the features hazing over, the hair dissolving into a halo of melting gold. The light spreads out in immense curves ranging from bright yellow to purple, and finally shading off little by little into a pale blue which in turn merges with the dark blue of the night.
We witness here the revival of a Godhead ablaze with life: the formation of a glorified body gradually escaping from the carnal shell, which is disappearing in an apotheosis of flames of which it is itself the source and seat.
… Having dared to attempt this tour de force, Grünewald has carried it out with wonderful skill. In clothing the Saviour he has tried to render the changing colours of the fabrics as they are volatilized with Christ. Thus the scarlet robe turns a bright yellow, the closer it gets to the light-source of the head and neck, while the material grows lighter, becoming almost diaphanous in this river of gold. As for the white shroud which Jesus is carrying off with him, it reminds one of those Japanese fabrics which by subtle gradations change from one colour to another, for as it rises it takes on a lilac tint first of all, then becomes pure violet, and finally, like the last blue circle of the nimbus, merges into the indigo-black of the night.

This is no ordinary representation of the Resurrection. Christ has not just risen from the tomb: he has also been transfigured into a vision of the Godhead. Scheja, 1988, p 40) notes how Grünewald has accurately depicted Dante’s vision of the Trinitarian Godhead at the end of The Divine Comedy published two centuries before his painting (Paradiso XXXIII 115-120):

Nella profonda e chiara sussistenza
de l’alto lume parvermi tre giri
di tre colori e d’una contenenza;

e l’un dall’altro come iri da iri
parea reflesso, e il terzo parea foco
che quinci e quindi igualmente si spiri.

[There appeared to me in the profound and bright
reality of that exalted light
three circles of three colors and one size.

As rainbow by rainbow, one seemed reflected
by the second, and the third seemed a fire
that breathed as much from one as from the other.]
(translation by Louis Biancolli)

 

Third View of the Altarpiece

As well as the statues created by Niklaus Hagenauer the third view has two lateral paintings that are the obverse of the Madonna and Child and the Concert of Angels. These represent The Tribulations of Saint Anthony and The Meeting between Saint Anthony and Saint Paul.

Although often called the “temptations” of Saint Anthony, the subject of Grünewald’s painting on the right is more accurately considered his “tribulations.” Scheja (1969, p 28) tells the story from original biography of Saint Anthony written by Athanasius a few years after his death. When Anthony first went to the desert he was attacked by demons. Despite the pain, he refused to give up his devotion to Christ. Finally, the heavens opened, light streamed down from Christ in majesty, and the demons vanished. Anthony had passed his test and was worthy of his God. Anthony cried out the words written at the lower left of the painting (Hayum, 1989, p 79):     

Ubi eras ihesu boni, ubi eras? Quare not affuisti ut sanares vulnera mea?
[Where were you good Jesus, where were you? Why were you not there to heal my wounds?]

The poor wretch at the lower left of the painting represents a patient suffering from ergotism. The distal parts of his fingers have been lost to gangrene and his skin is covered with sores (Grzybowski et al, 2021). The image serves as an intermediary between the patients in the hospital and Saint Anthony. Even the fingers of Saint Anthony’s left hand are turning grey with incipient gangrene (Kluger& Brandozzi, 2023). The patients can see in the painting that their disease is the same as that of Saint Anthony. They can therefore hope that God may relieve their pain, just like he drove away the demons that tormented Saint Anthony. The following is Hindemith’s musical version of Saint Anthony and the Demons: from the beginning of the 3^rd movement of his Mathis der Maler symphony:

The painting on the left is as tranquil as that on the right is turbulent.  After his tribulations, Saint Anthony sought out Saint Paul, an older ascetic who had retired to the desert. Paul convinced him that the monastic life was worth pursuing. Although the meeting was reported to have taken place in a cave, Grünewald locates it in a peaceful wooded landscape with a gently doe acting as an intermediary between the two saints. In the background a stag waits patiently. On a high branch, a raven, accustomed to providing Paul with his daily slice of bread, gets ready to deliver two slices. The head of Saint Paul is another self-portrait of Grünewald (Scheja, 1969, pp 30-33; von Mücke, 2011)

 

Afterlife of the Altarpiece

The altarpiece remained in the abbey church at Isenheim until the French Revolution (1789-1799) led to the suppression of the monasteries. In 1852, the altarpiece was moved to the new Unterlinden Museum located in Colmar, about 25 km north of Isenheim. The museum is housed in what was once a convent for the Dominican sisters, originally built in 13^th Century.

After the Franco-Prussian War (1870-1871), Alsace became part of Germany. The unification of Germany bought with it a desire for a distinct national culture. Philosophers conceived a Northern or Gothic tradition in art, as distinguished from Mediterranean Classical art (Rosenblum, 1975; Stieglitz, 1989). Its characteristics were a sense of the sublime, an emotional intensity, a mystical predisposition, and a deep subjectivity (or inwardness, Innerlichkeit). Grünewald’s paintings fitted easily into these ideas.

During World War I, for safety’s sake, the altarpiece was taken away from Colmar to Munich, where it was exhibited to great acclaim. The peace arrangements after the war included a requirement that the altarpiece to be returned to Colmar. Since 1919, the altarpiece has lived there in the Unterlinden Museum. The following illustration shows how it is exhibited.

The visitor can go behind first section to see the paintings on the obverse side of The Crucifixion – The Annunciation and The Resurrection. And then behind the The Nativity (Angel Concert and Madonna with the Infant Jesus) to see The Temptation of Saint Anthony and The Meeting between Saint Paul and Saint Anthony.      

 

Otto Dix

Otto Dix (1891-1969) studied art at the Dresden Academy of Fine Arts. When war was declared in 1914, he volunteered for the army and served for the duration of the war. He took part in the Battle of the Somme in 1916, was transferred for a while to the Eastern Front, and then back to Flanders for the end of the war. He was profoundly affected by the horrors he experienced. After the war he painted images representing both his ghastly memories of trench warfare and his anger at the hypocrisy and depravity of post-war German society. He was one of the painters of Der neue Sachlichkeit (New Objectivity) Exhibition of 1925.

Dix became a professor at the Dresden Academy in 1927. A 1929 photograph by Hugo Erfurth is shown on the right. Between 1929 and 1932 he worked on a large triptych entitled Der Krieg (The War) based on old German triptychs especially that of Grünewald’s Isenheim altarpiece (Bayer, 1920).

The left wing of the triptych, entitled Aufmarsch (Deployment), depicts the soldiers leaving for the frontline early in the morning before the mists have cleared.

The right wing, entitled Nachtlicher Ruckzug (Nightly Retreat) shows a soldier (a self-portrait of the artist) trying to bring a wounded colleague back to safety behind the frontlines.

 

The central section, Der Krieg, takes the place of the Crucifixion in a medieval altar. Instead of Christ on the cross

a rotting corpse has been hurled onto iron girders in similar fashion. His eye sockets have already become black holes, the teeth are bared, with what remains of his uniform hanging in tatters. (Bayer 1920)

The corpse points to another dead body on the right. This is clearly an illusion to Grünewald’s Isenheim altarpiece wherein John the Baptist points dramatically to the crucified Christ. The body to which the finger points is upside down and riddled with bullet holes in much the same way as Grünewald’s Christ was covered in sores. The background to these horrors is a landscape completely destroyed by artillery.

The predella of Dix’s triptych shows several soldiers lying down under what might be a camouflage screen. It is unclear whether they are dead or sleeping. If the latter there is a clockwise circular logic to the triptych: the exhausted soldiers will wake up, advance to the front again, engage in the murderous work of war, and then retreat, wounded and exhausted to sleep another night.

Dix’s description of the war was loathed by the Nazi government, who wished to portray war as an occasion for heroism rather than a field of horror. In 1933 Dix was dismissed from his position at the Dresden Academy. Many of his paintings were removed from galleries and destroyed. Some were included in the Exhibition of Degenerate Art in 1937. Dix saved the triptych, took it apart, and stored it in a friend’s farmhouse until after the war. The Galerie der Neue Meister (Gallery of Modern Masters) in Dresden purchased the painting in 1968.     

 

Paul Hindemith

Paul Hindemith (1895-1963) studied music at Dr. Hoch’s Konservatorium in Frankfurt and joined the Frankfurt Symphony Orchestra after graduation. He served in the German army on the frontlines in Alsace during the last year of the war.

After the war, he founded the Amar Quartet, playing the viola, and began to compose. During the 1930s he worked on his Opera Mathis der Maler, based on the life of Matthias Grünewald. As he was writing this music, he used some of the orchestral interludes in the opera to make his Symphony Mathis der Maler which was published in 1935.  The opera was not completed until 1938. Because the Nazis considered his music degenerate, Hindemith was unable to get the opera performed in Germany. He emigrated to Switzerland in 1938 and then to the United States in 1940.

As well as the modernity of the music, the subject matter of the opera was anathema to the Nazi powers (Bruhm, 1998, 2002; Paret, 2008; Watkins, 2002; Fuller, 1997). It revealed the horrors of war: the summary executions, the raping and pillaging. One of the scenes concerned the burning of Lutheran books as ordered by the Catholic Church. This made obvious reference to the Nazi book burnings which had begun in the early 1930s.

The opera has been performed only rarely. A 1977 production starred Dietrich Fischer-Dieskau as Mathis. A striking recent production in Vienna that was captured on DVD by Naxos in 2012.

The opera is concerned with the life of Matthias Grünewald after he completes the Isenheim altarpiece. Hindemith imagines that Mathis leaves the service of Albrecht von Brandenburg and joins the rebellion of the peasants. Throughout these terrible times, images from the altarpiece (and Hindemith’s musical versions thereof) return to comfort or to haunt the painter. During the rebellion, he takes care of Regina, a young woman whose father, one of the leaders of the rebellion, was cruelly executed before her eyes. The beginning of the 6^th scene of the opera finds them fleeing from the mercenaries through the forest of the Odenwald southeast of Frankfurt, Mathis tries to comfort the grieving Regina with the story of the Concert of Angels who played music at the nativity of Jesus. The following is part of the aria, as sung by Wolfgang Koch as Mathis and Katherina Tretyakova as Regina: 

             Alte Märchen woben
Uns fromme Bilder, die ein Widerscheinen
Des Höheren sind. Ihr Sinn ist dir
Fern, du kannst ihn nur erahnen.
Und frommer noch reden
Zu uns die Töne, wenn Musik, in Einfalt hier
Geboren, die Spur himmlischer Herkunft trägt.
Sieh, wie eine Schar von Engeln ewige Bahnen
In irdischen Wegen abwandelt. Wie spürt man jeden
Versenkt in sein mildes Amt. Der eine geigt
Mit wundersam gesperrtem Arm, den Bogen wägt
Er zart, damit nicht eines wenigen Schattens Rauheit
Den linden Lauf trübe. Ein andrer streicht
Gehobnen Blicks aus Saiten seine Freude.
Verhaftet scheint der dritte dem fernen Geläute
Seiner Seele und achtet leicht des Spiels.

              Wie bereit
Er ist, zugleich zu hören und zu dienen.

REGINA
Es sungen drei Engel ein süssen Gesang,
Der weit in den hohen Himmel erklang.

The following is a translation

                 Old fairy tales wove
Pious images for us that are a reflection
Of something higher. Their meaning is so
Far from you, that you can only guess.
And music speaks even more piously
When, born here in simplicity,
It brings a breath of heaven.
See how a host of angels eternally follow
Our earthly paths. How one feels each one
Is immersed in their gentle office. One plays the violin
With a wondrously bared arm, lightly bowing
Lest any roughness darken
Cloud the gentle melody. Another,
With an uplifted gaze, strokes joy from the strings.
The third seems captivated by the distant chiming
of his soul and hardly attends to the music.

                    How ready
he is to listen and serve at the same time.

REGINA
Three angels sang a sweet song
That resounded far into the heavens.

 

The Comfort of Images

Hindemith’s Mathis comforts the grieving Regina by describing to her his painting of the Concert of Angels. The world is difficult to understand. The suffering that occurs is often unjustified. So we tell ourselves stories – we weave together fairy tales – to make sense of the world. We can represent these stories in paintings and in music.

The story that Grünewald unfolds in the Isenheim altarpiece is the myth of a Son of God who suffered and died so that we may be redeemed and live forever. And the life of Saint Anthony who lived in holiness so that our illness can be cured. 

And even if these are only stories, the comfort they provide is real.

 

References

Andersson, C. (2003). Grünewald, Matthias [Gothart Nithart, Mathis; Gothardt-Neithardt, Matthis]. Grove Art Online.

Bayer, M. (2020).  Der Krieg: Otto Dix’s War Triptych, memory, and the perception of the First World War. In Hutchison, M., & Trout, S. (Eds.). Portraits of Remembrance. (pp 250-269) University of Alabama.

Bruhn, S. (1998). The temptation of Paul Hindemith: Mathis der Maler as a spiritual testimony. Pendragon. (difficult to find; preview in Google Books)

Bruhn, S, (2002). Wordless songs of love, glory, and resurrection: musical emblems of the holy in Hindemith’s saints. In Voicing the ineffable: musical representations of religious experience. (pp 157-188). Pendragon.

Bryda, G. C. (2018). The exuding wood of the cross at Isenheim. Art Bulletin, 100(2), 6–36.

Fuller, M. (1997). Hindemith’s Mathis der Maler: A parable for our times. New Blackfriars, 78(916), 260–267.

Grzybowski, A., Pawlikowska-Łagód, K., & Polak, A. (2021). Ergotism and Saint Anthony’s fire. Clinics in Dermatology, 39(6), 1088–1094.

Harrisville, R. A. (2004). Encounter with Grunewald. Currents in Theology and Mission, 31(1), 5-14.

Hayum, A. (1989). The Isenheim altarpiece: God’s medicine and the painter’s vision. Princeton University Press.

Huysmans, J.-K. & Ruhmer, E. (1958). Grünewald: the paintings. Phaidon Press.

Kluger, N., & Brandozzi, G. (2023). Digital necrosis in the Isenheim altarpiece (1512–1516). Journal of the European Academy of Dermatology and Venereology, 37(7), 1265–1267. 

Mayr, V. (2003). Hagenauer [von Hagnow; Hagnower], Nikolaus [Niclas]. Grove Art Online.

Mellinkoff, R. (1988). The devil at Isenheim: reflections of popular belief in Grünewald’s altarpiece. University of California Press.

Paret, P. (2008). Beyond Music: Hindemith’s Opera Mathis der Maler as political document. Historically Speaking, 9(5), 6–9.

Rasmussen, M. (2001). Viols, violists and Venus in Grunewald’s Isenheim Altar. Early Music, 29(1), 60–74.

Réau, L. (1920). Mathias Grünewald et le retable de Colmar. Berger-Levrault. (Available at archive.org)

Rosenblum, R. (1975). Modern painting and the northern romantic tradition: Friedrich to Rothko. Harper & Row.

Scheja, G. (1969). The Isenheim Altarpiece. H.N. Abrams.

Schloss, M. F. (1963) Grünewald and the Chicago portrait. Art Journal, 23(1), 10-16.

Sebald, W. G. (1988). Nach der Natur. Franz Greno, Nordlingen,

Sebald, W. G. (1988, translated by Hamburger, M. 2002). After nature. Hamish Hamilton.

Sebald, W. G. (1993, translated by Hulse, M., 1996). The emigrants. Harvill.

Sieger, J. (accessed 2025). Der Isenheimer Altarund seine Botschaft [The Isenheimer Altarpiece and its Message] (Google provides a reasonable translation)

Stieglitz, A. (1989). The reproduction of agony: toward a reception-history of Grünewald’s Isenheim Altar after the First World War. Oxford Art Journal, 12(2), 87–103.

Snyder, J. (1985). Northern Renaissance art: painting, sculpture, the graphic arts from 1350 to 1575. Prentice-Hall.

von Mücke, D. (2011). History and the work of art in Sebald’s After Nature. Nonsite.

Watkins, G. (2002). Prophecies and Alarms. In Proof through the Night (pp. 403-416). University of California Press.

 

The paintings of Paul Klee (1879-1940) gave us a new way to look at the world, allowing us to go beyond our immediate perceptions and see the underlying forms. 

Kunst gibt nicht das Sichtbare wieder, sondern macht sichtbar.
Art does not reproduce the visible; rather, it makes visible.
(Klee, Creative Confession, 1920/2013, part I).

Color and music were the two great principles underlying his art. The tonal relations between colors and the rhythms of their spatial presentation combine to give us understanding. Many composers have sought to express Klee’s paintings in their music, to complement his colors with their notes. This essay presents some of these compositions. On the right is a portrait of Paul Klee by Hugo Erfurth in 1922

Early Life

Klee was born in Münchenbuchsee, a small town near Bern in Switzerland, and spent his childhood and adolescence in Bern. His father was a teacher of music and his mother a singer. Klee studied the violin and became good enough to play occasionally in the city orchestra. He revered Bach and Mozart, and cared little for the music of the 19^th-Century (Düchting 2012, 7-8).  

In 1898 he began to study art at the Academy of Fine Arts in Munich. He travelled to Italy, but found little inspiration in the works of the masters. His own graphic work – drawings, caricatures and etchings – was strange and uncertain.

Der Blaue Reiter

In 1911, several expressionist painters in Munich, among them, Wassily Kandinsky, Gabriele Münter, and Franz Marc, formed a new group, The Blue Rider (Gollek, 1982). They published an almanac, and in 1911 and 1912 held exhibitions of their work and modern paintings from other artists in Germany and France. Klee interacted with them, becoming aware of recent developments in art, such as the Cubism of Pablo Picasso and the Orphism of Robert Delaunay. Klee contributed several of his own works to the second exhibition.

 Klee’s Kleine Landschaft in Regenstimmung (Small Landscape in a Rainy Mood, 1913) shows the influence of Cubism. The picture shows hills in the distance and trees and rocks in the foreground. The violet and green palette is subdued, washed in the rain.   

In 1991 Walter Steffens composed a set of 4 pieces for recorder – Opus 63: Watercolors of Paul Klee. The following is the haunting third piece – Kleine Landschaft in Regenstimmung – played by Benedicta Bonitz on tenor recorder:

 

Paris

In 1912 Klee visited Paris. As well as visiting all the tourist spots, he spent time with Robert Delaunay, who had just written an essay on Light (Vriesen & Imdahl, 1969, pp 6-7). True painting depended on light and color. Color allowed different aspects of reality to be simultaneously and harmoniously represented. 

Art in Nature is rhythmic and abhors constraint. If art is attached to the Object, it becomes descriptive, divisive, literary. It lowers itself to imperfect means of expression, it condemns itself of its own accord, it is its own negation, it does not break free of imitative Art. …

For Art to reach the limits of sublimity, it must approach our harmonic Vision: clarity. Clarity will be color, proportions; these proportions are composed of various simultaneous measures within an action. This action must be representative harmony, the synchromatic movement (simultaneity) of light, which is the only reality. This synchromatic action will then be the Subject which is the representative harmony.

Klee agreed to translated the essay into German and his translation was published in Der Sturm in early 1913.

 One of Klee’s paintings from 1915 – Lachende Gotik (Laughing Gothic) – owes much to the ideas and the paintings of Delaunay. Suggesting the tall arches of a gothic church illuminated by the light of stained glass windows, Klee’s work owes much to Delaunay’s series of paintings of the Église Saint Séverin (1909-10).

 

In 2014, almost a century later, Martin Torp composed 6 Piano Pieces to Pictures by Paul Klee (“Klee-Blätter”). The following is Number 2 Lachende Gotik:

 

Tunis

In April 1914, Klee travelled to Tunis with August Macke, and Louis Moilliet. The brightness and clarity of the light and the variegated colors of the settlements they visited, Kairouan in particular, provided Klee with an epiphany:

Die Farbe hat mich. Ich brauche nicht nach ihr zu haschen. Sie hat mich für immer. Das ist der glücklichen Stunde Sinn: ich und die Farbe sind eins. Ich bin Maler.
Color possesses me. I don’t have to pursue it. It will possess me always, I know it. That is the meaning of this happy hour: Colour and I are one. I am a painter.
(Paul Klee diaries, April 24, 1914)

Although most of Klee’s paintings from Tunis were representational, one was completely abstract: Im Stil von Kairouan in Gemässigte übertragen (In Kairouan Style, Transposed to the Temperate, 1914):

I could find no pieces of music that directly related to Klee’s paintings from Tunis. The following is a highly rhythmic jazz piece by Marti Perramon, Joe Gallivan and the Ektal Ensemble entitled Kairouan a Klee. Their music suggests the suddenness and brightness of Klee’s Tunisian experience:

 

World War I

Klee’s friends, August Macke and Franz Marc joined up at the onset of the war. Macke died in September 1914, and Marc in March 1916 (in the Battle of Verdun). Klee, whose Swiss nationality gave him some respite, was finally called up in March 1916 since his father was German. As chance would have it, Klee was not assigned to the front lines: he spent the war doing clerical work in the payroll office. This gave him time to think through his philosophy of painting. He extended Delaunay’s ideas of simultaneity by joining it to the musical concept of “polyphony.” The following is from his diary in July 1916:

Thoughts at the open window of the payroll department. That everything is transitory is merely a simile. Everything we see is a proposal, a possibility, an expedient. The real truth, to begin with, remains invisible beneath the surface. …

Simple motion strikes us as banal. The time element must be eliminated. Yesterday and tomorrow as simultaneous. In music, polyphony helped to some extent to satisfy this need. …

Polyphonic painting is superior to music in that, here, the time element becomes a spatial element. The notion of simultaneity stands out even more richly. … Delaunay strove to shift the accent in art onto the time element, after the fashion of a fugue, by choosing formats that could not be encompassed in one glance.

The following illustration shows Klee’s Fuge in Rot (Fugue in Red, 1921).

The painting uses various shapes – leaf, vase circle, triangle and square – to depict the basic subjects of a fugue. Each of these shapes goes through an overlapping sequence from left to right becoming lighter as the sequence progresses. Sometimes the sequence might repeat and sometimes the subject might recur in inverted form. (see Liu, 2022, and Düchting, 2012, for further analysis).

In 2009, Jason Wright Wingate composed his Symphony Number 2 Kleetüden. The symphony consists of 27 parts, each keyed to one of Klee’s paintings. The following is the 14^th section: Fuge in Rot, moderato rossastro (at a moderate reddish pace) played by L’orchestre de l’Invisible:

 

Bauhaus

Walter Gropius, a successful architect, took over the Grand-Ducal Saxon Academy of Fine Art in Weimar in 1919, renaming it Das Bauhaus (building house). The first members of the faculty were Johannes Itten, a Swiss painter and color-theorist, and Lyonel Feininger, a German Expressionist painter. Klee joined the faculty in 1921, and Kandinsky followed in 1922. The Bauhaus moved to Dessau in 1925. Klee continued to work and teach at the Bauhaus until 1931, when he became a Professor at the Düsseldorf Academy of Fine Art. The Bauhaus was closed when the Nazis assumed control of the Dessau city council in 1932.

Gropius envisioned artists working together to create beautiful surroundings for people to live in:

The ultimate aim of all visual arts is the complete building! To embellish buildings was once the noblest function of the fine arts; they were the indispensable components of great architecture. Today the arts exist in isolation, from which they can be rescued only through the conscious, cooperative effort of all craftsmen. Architects, painters, and sculptors must recognize anew and learn to grasp the composite character of a building both as an entity and in its separate parts. Only then will their work be imbued with the architectonic spirit which it has lost as “salon art.” …

Let us then create a new guild of craftsmen without the class distinctions that raise an arrogant barrier between craftsman and artist! Together let us desire, conceive, and create the new structure of the future, which will embrace architecture and sculpture and painting in one unity and which will one day rise toward heaven from the hands of a million workers like the crystal symbol of a new faith. (Bauhaus Manifesto, 1919)

The Bauhaus combined craft with art to produce beautifully designed furniture, buildings and paintings. Form and function were joined together. Art was wedded to technology.

Klee’s appointment at the Bauhaus gave him the time and the freedom to create. One of Klees’ early works in Weimar is Kristall-Stufung (Crystal Gradation, 1921). One is tempted to related this to Gropius’ “crystal symbol of a new faith.” The different gradations in the picture are created by multiple overlays of transparent water-colors, a technique known as “glazing.”

In 2007 Paul Osterfield wrote some chamber music for guitar, flute and clarinet entitled Klee Abstractions. The following is the second movement based on Crystal Gradations:

Another early painting from his Bauhaus years is Der Bote des Herbste (Autumn Messenger, 1922). This is the description of Carola Giedion-Welcker (quoted in Klee, 1959, p 21)

A picture organized architectonically and musically, well-knit, gently toned, and sonorous. The parallel linework is articulated in long rectangles, stripes of gray and blue that darken into violet and become more compressed. There are delicate color gradations, which in the end are definitively brought together and tied into impressive rhythmic contrasts of light and shadow. Within the angular austerity of the whole, there swell the curves, solitary and impressive, of the organic oval—the sign of the tree, of the golden yellow messenger of autumn, which dominates the picture by virtue of its formal and color values. The white sickle on the lateral plane is like a fragmentary formal echo of the main theme.

The following is a musical interpretation of the painting by Takeshi Kako (1988) on piano:

Giedeon-Welcker also noted that the picture is reminiscent of Paul Verlaine’s poem Chanson d’Automne (Song of Autumn, 1866)

[The long sobbing of the autumn violins wounds my heart with a monotonous languor. Breathless and pale, when the hour sounds, I remember the old days and weep; soon I am going away in the ill wind that carries me here and there, like a dead leaf.]

Klee’s Vor dem Schnee (Before the Snow, 1929), a painting from the late autumn when the trees are on fire and the leaves are falling, brings to mind the transience of life:  

The following is Takashi Kato’s pianistic interpretation:

Klee and the poet Rainer Maria Rilke had been friends and neighbors in an apartment building in Munich in 1919. Rilke died in 1926. This painting recalls the poet’s acute sense of time, as seen in his poem Herbst (Autumn, from Das Buch der Bilder, The Book of Pictures, 1902). The poem describes the falling leaves and realizes that we are always falling through time. The following is the poem’s ending with Robert Bly’s translation (1981):

Wir alle fallen. Diese Händ da fällt.
Und sieh dir andre an: es ist in allen
Und doc hist Einer, Welcher dieses Fallen
unendlich sanft in seinen Händen hält

We’re all falling. This hand here is falling.
And look at the other one.  … It’s in them all
And yet there is Someone, whose hands
infinitely calm, hold up all this falling.

Klee’s painting Hauptweg und Nebenwege (Highway and Byways, 1929) seemed to portray the infinite artistic possibilities provided by the Bauhaus. The painting is an example of Klee’s polyphony, as it leads us into the future on parallel and contrapuntal paths:

The following is Takashi Kako’s pianistic journey (1988) through the colors of the painting:

Klee visited Ravenna, Italy, in 1926 and was entranced by the mosaics. Some of his later paintings were made in a pointillist style that brings to mind the mosaics. One of these, Ad Parnassum (1932), shows the mountain of the muses in the distance and the ruins of a temple in the foreground. The red triangle above the sun likely represents the morning from dawn to noon and the light-yellow triangle the afternoon from noon to sunset. The painting suggests a journey beginning at the temple and ascending toward the rocky peak:

The following is the 5^th movement from Peter Maxwell Davies’ Five Klee Pictures: Ad Parnassum. Maxwell Davies initially composed this piece for a high school orchestra in 1959, and then revised it in 1976 for the Philharmonia Orchestra:

 

The painting Eros (1923) is dominated by a rising arrow.

The painting is concerned with the erotic aspects of desire. The following is the 4^th section of Wingate’s Symphony Number 2: Eros (grave libidinoso):

For Klee, the arrow symbolized “desire” in both its sexual and intellectual forms. In his Pedagogic Sketchbooks (1925, p 54), he wrote about the intellectual aspects of desire:

The father of the arrow is the thought: how do I expand my reach? Over this river? This lake? That mountain?
The contrast between man’s ideological capacity to move at random through material and metaphysical spaces and his physical limitations is the origin of all human tragedy. It is this contrast between power and prostration that implies the duality of human existence. Half-winged – half-imprisoned, this is man.

 

Another painting that deals with desire is Katze und Vogel (Cat and Bird, 1928). The image of the bird is fixed in the brain of the cat as it quietly waits to pounce:

The following is the 24^th section of Wingate’s Symphony Number 2: Cat and Bird, andantino desideroso:

The National Socialists

All was not perfect as the decade of the 1920s progressed. Adolf Hitler and the Nazi party began their slow but inexorable rise to power. Klee’s paintings are open to many levels of interpretation. Some of these express foreboding about the times to come.

Klee’s Schwartzer Fürst (Black Prince, 1927) provides a frightening vision of power:

The following is the1st movement, Black Prince, of George Crumb’s Metamorphoses (2017), a series of pieces for piano based on paintings (Buja, 2022). The pianist, Marcantonio Barone, plays both through the piano keys and by manually activating the piano strings:

 

At one level we can see in Klee’s picture Ein Kreuzzugler (Crusader, 1929) an innocent medieval peasant off to liberate the holy land. The landscape is becoming visible through the crusader as he fades away. The green eyes burn. At another level we can see someone foolishly believing in something as vacuous as the Nazi ideas of racial superiority.

 

The following is the 1^st movement from Peter Maxwell Davies’ Five Klee Pictures: Crusader. The first movement is an unnerving march. Maxwell Davies conducts the Philharmonic Orchestra.

Klee’s painting of Kleiner Blautuefel (Little Blue Devil, 1933) is ambivalent. Is the subject an agent of mischief or of chaos?

This ambivalence is nicely captured in the 3^rd movement of Gunther Schuller’s 7 Studies on Themes of Paul Klee (1959) which combines jazz and classical music (Buja, 2021). The piece is performed by the Boston Symphony Orchestra under Erich Leinsdorf:

Although he abhorred the Nazis. Klee attempted to stay clear of overt politics. His painting Auftrieb und Weg – Segelflug (Up and Away – Gliding, 1932) captured his desire to get away from the coming evil:

Fabien Müller wrote a Concerto per Klee for cello and chamber orchestra in 2007. The following is the 1^st movement: Auftrieb und Weg (lento, poco rubato – presto). The cellist is Pi-Chin Chien and the orchestra is the Georgisches Kammerorchester Ingolstadt conducted by Ruben Gazarian.

In January 1933, Hitler became Reich Chancellor. In March, Klee’s home was searched and his papers were confiscated. In April, he was summarily dismissed from his position at the Düsseldorf Academy of Fine Art. In December Klee moved to Bern. Although he was born in Switzerland, he was considered an immigrant, and not granted Swiss citizenship. He stayed in exile in Switzerland until his death in 1940.   

In 1937 the Nazis organize an Exhibition of Degenerate Art (Entartete Kunst) in Munich (Barron, 1991). The exhibition claimed that much of what passed for art in the preceding years had been an insult to the purity and integrity of true German culture. Thirty-five works by Paul Klee were removed from German art galleries and included in the exhibition. Among them was Der goldene Fisch (Golden Fish, 1925) which had been acquired by the National Gallery in Berlin. The painting shows a magnificent golden fish shimmering in the dark blue waters as other smaller fishes make way for his passage:

The second of George Crumb’s Metamorphoses (2017) provides a sensitive interpretation of this ancient and magical being. We may not understand its life but we can marvel at its beauty. The music (played by Marcantonio Barone) shimmers:

Exile

Klee’s time in Bern was lonely and painful. In 1935, he was diagnosed with scleroderma, an auto-immune disease that causes the skin to tighten progressively, and also affects other organs. This caused him pain, and difficulties with swallowing and breathing. Ultimately, the disease led to his death in 1940 (Suter, 2010, 2014).

Nevertheless, he continued to be very productive. One of his Bern paintings, entitled Zeichen in Gelb (Signs in Yellow, 1937), was similar to his early work exploring the significance of colors and the colors of signs.

The painting was the inspiration for the 1^st movement of Hommage à Paul Klee, a concerto for 2 pianos and string orchestra by Sandor Veress (1951). The following is a performance by Andras Schiff and Denes Varjon on pianos, with Heinz Holliger conducting the Budapest Festival Orchestra.

 

The painting Paukenspieler (Kettledrummer, 1940) can bear multiple interpretations. On the one hand, it can simply represent a tympanist in the midst of a drum solo, caught with one drumstick raised and the other hitting the drum. On the other hand, the stark black and red colors and the angular shapes bring to mind the Nazi swastika and the drumbeat of war.

The following is the 16^th section of Wingate’s Symphony Number 2 Kleetüden: Paukenspieler (grave morboso). 

One of Klee’s last paintings was Tod und Feuer (Death and Fire, 1940). The white shape in the center brings to mind a skull, the features of which are portrayed by the letters T, O and D of the German word for “death.” Outside the skull the letters recur going up from the left and down on the right. The orange and yellow colors of the background suggest flames. Klee joined his own tragedy with that of the world at war.

The following is 7^th movement (Tod und Feuer) of Jim NcNeely’s Paul Klee Suite for Jazz Orchestra (2006), as played by the Swiss jazz Orchestra with the composer conducting.

Envoi

One of Klee’s most famous paintings, entitled Alter Klang (Old Sound/Ancient Harmony, 1925), encapsulates his desire to bring to painting the polyphony of music. The viewer can spend forever finding the patterns of the colors and their echoes across time.

Below are two musical interpretations: by Takashi Kako (1988) on solo piano, and by Sandor Veress (1951) in the 3^rd movement of his Hommage à Paul Klee, a concerto for 2 pianos and string orchestra, with Andras Schiff and Denes Varjon on pianos, and Heinz Holliger conducting the Budapest Festival Orchestra:

 

                      

We can conclude with a quotation from Klee’s Creative Confession (1920/2012, part V)

Formerly we used to represent things visible on earth, things we either liked to look at or would have liked to see. Today we reveal the reality that is behind visible things, thus expressing the belief that the visible world is merely an isolated case in relation to the universe and that there are many more other, latent realities. Things appear to assume a broader and more diversified meaning, often seemingly contradicting the rational experience of yesterday. There is a striving to emphasize the essential character of the accidental.

The essence of things had much in common with music. There is a rhythm at the heart of things. Multiple strands of meaning can interact like the themes in a fugue or the colors in a polyphonic painting.

 

 

Notes:

Klee produced many thousands of paintings over his lifetime. This essay only looks at twenty. A searchable listing of Paul Klee’s works is available. Many of his paintings have been interpreted musically (Wikipedia provides an extensive but incomplete listing). Recently, Jonathan Posthuma has composed some 50 chamber pieces related to Klee’s paintings: Paul Klee: Painted Songs.   

 

References

Paintings

Grohmann, W. (translated by N. Guterman, 1967). Paul Klee. H. N. Abrams.

Hopfengart, C., & Baumgartner, M. (2012). Paul Klee: life and work. Hatje Cantz.

Klee, P. (1959). The inward vision: water-colours, drawings, writings. H. N. Abrams.

Lanchner, C. (1987). Paul Klee. Museum of Modern Art.

Partsch, S. (2011). Paul Klee, 1879-1940: poet of colours, master of lines. Taschen.

Rewald, S. (1988). Paul Klee: the Berggruen Klee collection in the Metropolitan Museum of Art. Metropolitan Museum of Art.

Scholz, D., Thomson, C. (2008). The Klee universe. Hatje Cantz.

 Other References

Barron, S. (1991). Degenerate art: the fate of the avant-garde in Nazi Germany. Los Angeles County Museum of Art (H. N. Abrams).

Bly, R. (1981). Selected poems of Rainer Maria Rilke. Harper & Row.

Buja, M, (2021) Art and Music: Klee and Schuller. Interlude

Buja, M. (2022a). Art into Sound I: George Crumb’s Metamorphoses, Book I. (December 3) Book II. (December 10). Interlude.  

Buja, M. (2022b). Musicians and Artists: Peter Maxwell Davies and Paul Klee. Interlude.

Düchting, H. (1997). Paul Klee: painting music. Prestel.

Geelhaar, C. (1973). Paul Klee and the Bauhaus. New York Graphic Society.

Gollek, R (1982). Der Blaue Reiter im Lenbachhaus München: Katalog der Sammlung in der Städtischen Galerie. Prestel.

Klee, P. (1925, translated L. Moholy-Nagy, 1968). Pedagogical sketchbook. Faber and Faber.

Klee, P. (translated by P. B. Schneider, R.Y. Zachary & M. Knight, 1964) The diaries of Paul Klee, 1898-1918. University of California Press.

Klee, P. (2013). Creative Confession and other writings. Tate Publishing.

Liu, M. (2022). Paintings of music. Journal of Aesthetics and Art Criticism, 80(2), 151–163.

Suter, H. (2010). Paul Klee and his illness: bowed but not broken by suffering and adversity. Karger.

Suter, H. (2014). Case Report on the illness of Paul Klee (1879-1940). Case Reports in Dermatology, 6(1), 108–113.

Verlaine, P. (1866). Poèmes saturniens, Lemerre,

Vriesen, G., & Imdahl, M. (1969). Robert Delaunay: light and color. H.N. Abrams.

Weber, N. F. (2009). The Bauhaus group: six masters of modernism. Alfred A. Knopf.

Franz Peter Schubert (1797-1828) died young, but not before he was able to compose music that has become justly famous. As well as symphonies, piano works, sacred music, and chamber works, he composed over 600 songs or Lieder. This essay considers a few of his over 70 settings for poems by Johann Wolfgang von Goethe (1749-1832)

Life of Schubert

Schubert was born and died in Vienna. His father, a teacher, recognized his gift for music and arranged for him to obtain a scholarship to the Stadtkonvikt (Imperial Seminary), where he received special training from Anton Salieri. After leaving the seminary, Schubert supported himself by teaching at his father’s school, giving music lessons (notably to the daughters of Count Esterházy), and by writing music for the theater and the church. Ultimately, he was able to publish his own works. The etching by Joseph Kupelwieser on the right shows Schubert in 1821. The following illustration shows a watercolor portrait of Schubert by Wilhelm August Rieder from 1825:

Schubert developed numerous friends among the nobility, and among the singers and actors who entertained them. Joseph von Spaun, an important patron, hosted many musical evenings for Schubert and his friends. These became known as the “Schubertiades.” The following oil sketch is by Moritz von Schwind (1804-1871). He had attended one of the Schubertiades as a young man and painted this from memory in 1868. Schubert is at the piano and the baritone, Johann Michael Vogl, is singing one of his songs.   

Erlkönig

One of Schubert’s earliest songs was a setting for Goethe’s 1782 poem Erlkönig. Goethe adapted the story an old Danish ballad wherein the daughter of the King of the Fairies chases after a man she desires. Goethe’s poemtells the story of how a man rides through the night holding his young son in his arms. The Erlkönig desires the beautiful young boy for his own, and cajoles him to come away with him. Though the boy sees and hears the Erlkönig, his father dismisses his claims as illusions. Finally, the Erlkönig, unable to convince the child to come with him, takes the child by force. The father arrives home. His son is dead.

The poem deals with the mortality of children. Schubert’s mother gave birth to 14 children but only 5 survived infancy. No matter how fast one’s father rode, death claimed most children as his own. The poem also considers the nature of evil and desire: the powerful Erlkönig will have the child, no matter what. Desire triumphs: innocence is no defence.

The poem uses four distinct voices: the narrator, the father, the son, and the Erlkönig, These are shown in different colors in the following text:

Schubert composed his setting for Erlkönig in 1815 (Deutsch catalogue number 328). In 1821 it became his first published piece of music: Opus 1. The song is for one vocalist, but distinguishes the four different voices of the poem through different rhythmic and harmonic characteristics. In addition, the piano provides a fifth part: throughout the song, the right hand repeats in triplets the hoofbeats of the fleeing horse, while the left hand portrays its frantic breathing (Bodley, 2023, pp 166-171; Gorrell, 1993, pp 112-116; Newbould, 1997, pp 57-59). Both singer and accompanist arrive totally exhausted at the ballad’s end. The following shows the score for bars 10 to 21 of the song.    

Below are performances by Sarah Walker accompanied on piano by Graham Johnson, and by Thomas Quasthoff accompanied by the Chamber Orchestra of Europe led by Claudio Abbado in an arrangement by Max Reger from 1914

Gretchen am Spinnrade

Goethe’s Faust (1808, lines 3374-3414) included a ballad sung by Gretchen (Margarete) who sits at her spinning wheel and thinks about her lover Faust:

Mephistopheles is helping Faust to seduce the young and beautiful Gretchen. Gretchen is in love but feels intense anxiety. She will soon become pregnant and tragedy will ensue. Goethe partially based the story of Gretchen on the life of Susanna Margaretha Brandt, who was seduced, gave birth to an illegitimate child, murdered her child, and was then executed for infanticide in Frankfurt in 1772 (Birkner, 1999).  

Schubert’s setting of the song (D 118) was written in 1814 and later published as his Opus 2 in 1821. The piano accompaniment provides the rhythms of the spinning wheel in the right hand and the treadle in the left hand:

The song is a bravura representation of passion and foreboding (Bodley, 2023, pp160-166) The following is a performance by Dawn Upshaw with Richard Goode on piano.

Franz Liszt (1811-1886) was an early champion of Schubert’s Lieder. In 1835-39, he published piano transcriptions of 12 Schubert Songs (S558). The piano arrangement of Gretchen am Spinnrade (S558/8) includes an extra introduction, some thickening of the chords, and raising the “vocal” pitch by an octave for the last verse. The following is a performance by Idil Birit:

Gesang des Harfners

In Book 2 of Goethe’s Wilhelm Meisters Lehrjahre (“The Apprenticeship of Wilhelm Meister” 1808), Wilhelm searches out the lodgings of an old harpist, named Augustin, and listens to him singing. On the right is an illustration by William Sharp from the Heritage edition of the book. The words of the song are shown below in German and in a literal translation. Below these versions is the wildly poetic translation of Thomas Carlyle for the first English translation of Geothe’s book

Schubert composed several settings for this song. The following version (D 480, 2; 1816), with tenor John Mark Ainsley accompanied by Graham Johnson, is a youthful questioning of theological implications of human suffering. If God is good and merciful, why do we have to suffer? When we make mistakes, why cannot we be forgiven?

A later version (D 480, 3; 1822) presents the song more as tragedy than as question. This setting is performed by baritone Thomas Quasthoff with Charles Spencer on piano.

Mignons Gesang

In Goethe’s Wilhelm Meisters Lehrjahre, Mignon is a traumatized young girl af 12 or 13 years, who was kidnaped in Italy and brought to Germany to perform with a theater troupe. She communicates only by song and dance. Wilhelm adopts her as his own child. In one of her songs, accompanied by the old harpist, she describes the feeling of longing for something that she cannot attain. The illustration on the right is by William Sharp. The words of her song are given below in German, in a literal English translation, and in a poetic translation by Thomas Carlyle:

The following is a performance of Schubert’s setting of Mignon’s song (D877) by Nancy Argenta accompanied by Melvyn Tan on fortepiano:

Wandrers Nachtlied

Goethe wrote his first Wanderer’s Nightsong in 1776. He had just become a courtier in Weimar and he sent this poem of youthful unrest to Charlotte von Stein, a lady in waiting at the court. The following is the German text and an English translation by Henry Wadsworth Longfellow.

Schubert’s musical setting (D 224, 1815) accentuates the tranquility of the poem’s ending rather than the suffering at its beginning. He changed Erquickung (refreshment) to Entzückung (delight). As Dietrich Fischer-Dieskau remarked (1976, pp 43-44),

Anyone asking for peace in this fashion must have already found it.

The following is Dietrich Fischer-Dieskau’s performance of the song with Jörg Demus on piano

And the illustration below gives the autograph:

Goethe wrote a second Wandrers Nachtlied in 1780 on the wall of a gamekeeper’s lodge where he stayed the night while hiking in the hills just outside of Ilmenau. Goethe visited the same lodge in 1831 just a few months before his death and recognized his writing on the wall. The following is the German text of the poem together with an English translation by Henry Wadsworth Longfellow:

The illustration below shows the poet as a young courtier in 1779 (Georg May) and as a venerated sage in 1828 (Joseph Stieler):

Schubert composed a setting for the poem (D 768) in 1822. At that time, he was 25 years old, younger than Goethe when he wrote the poem (31 years). The music beautifully presents the poet’s yearning for peace. The following is a performance by Dietrich Fischer-Dieskau and Jörg Demus on piano:

And the following is the song as performed by Kian Soltani on cello accompanied by Aaron Pilsan:

Life and Death

Schubert contracted syphilis in 1822. Over the next few years, despite treatment with mercurials, the disease progressed, and by 1828 had begun to involve the nervous system. In 1829 Schubert developed typhoid fever and this finally caused his death at the age of 31 years (Mckay, 1996, Chapter 12; Bevan 1998). Goethe was troubled throughout his life by a bipolar mood disorder but survived into his eighties (Steinberg & Schönknecht, 2020). Though he was born 48 years before Schubert, he died four years later than the young composer. Death comes when it must and pays no heed to genius.

References

Bevan. P. G. (1998). Adversity: Schubert’s illnesses and their background. In B. Newbould (Ed.) Schubert Studies. (pp. 244–266). Routledge.

Birkner, S. (1999). Goethes Gretchen: das Leben und Sterben der Kindsmörderin Susanna Margaretha Brandt. Insel.

Bodley, L. B. (2023). Schubert: a musical wayfarer. Yale University Press.

Fischer-Dieskau, D. (1971, translated by K. S. Whitton, 1976). Schubert: a biographical study of his songs. Cassell.

von Goethe, J. W. (1796, translated by Thomas Carlyle, 1824, reprinted with illustrations by William Sharp, 1959) Wilhelm Meister’s Apprenticeship. Heritage Press.

von Goethe, J. W. (1808, translated by W. Kaufman, 1961). Faust. Doubleday. 

von Goethe, J. W. (translated by Luke, D., 2005). Selected poetry. Penguin.

Gorrell, L. (1993). The nineteenth-century German lied. Amadeus Press.

McKay, E. N. (1996). Franz Schubert: a biography. Oxford University Press.

Newbould, B. (1997). Schubert, the music and the man. University of California Press.

Steinberg, H., & Schönknecht, P. (2020). Goethe: A bipolar personality? Periodicity of affective states in Johann Wolfgang von Goethe as reflected by Paul Julius Möbius. Journal of Medical Biography, 28(3), 174–180.

Wilson, A. N. (2024). Goethe: his Faustian life. Bloomsbury Continuum.

Du Fu: Poet, Sage, Historian

Du Fu (712-770 CE) was a poet during a time of great political upheaval in China. He was born near Luoyang and spent much of his young adulthood in the Yanzhou region, finally settling down to a minor official position in Chang’an, the imperial capital. In 755 CE, An Lushan, a disgruntled general, led a rebellion against the Tang dynasty. The emperor was forced to flee Chang’an (modern Xian), and chaos reigned for the next eight years. For more than a year Du Fu was held captive in Chang’an by the rebels. After escaping, he made his way south, living for a time in a thatched cottage in Chengdu, and later at various places along the Yangtze River. His poetry is characterized by an intense love of nature, by elements of Chan Buddhism, and by a deep compassion for all those caught up in the turmoil of history. This is a longer post than usual. I have become fascinated by Du Fu.

Failing the Examinations

Du Fu (Tu Fu in the Wades Gilles transliteration system, the family name likely deriving from the name of a pear tree) was born in 712 CE near Luoyang, the eastern capital of the Tang Dynasty (Hung, 1952; Owen, 1981). The following map (adapted from Young, 2008, and Collet and Cheng, 2014) shows places of importance in his life:

Du Fu’s father was a minor official. His mother appears to have died during his childhood, and Du Fu was raised by his stepmother and an aunt. Du Fu studied hard, but in 735 CE he failed the jenshi (advanced scholar) examinations. No one knows why: politics and spite may have played their part. He spent the next few years with his father who was then stationed in Yanzhou,

Du Fu met Li Bai (700-762 CE) in 744 CE. Despite the difference in their ages, the two poets became fast friends. However, they were only able to meet occasionally, their lives being separated by politics and war.

Du Fu attempted the jenshi examinations again in 746, and was again rejected. Nevertheless, he was able to obtain a minor position in the imperial civil service in Chang’an. This allowed him to marry and raise a small family.

Taishan

We can begin our examination of Du Fu’s poetry with one of the early poems written during his time in Yanzhou: Gazing on the Peak (737 CE). The peak is Taishan (exalted mountain), located in Northeastern China. Taishan is one of the Five Great Mountains (Wuyue) of ancient China. Today one can reach the summit by climbing up some 7000 steps (see illustration on the right), but in Du Fu’s time the climb would have been more difficult. The following is the poem in printed Chinese characters (Hànzì) and in Pinyin transliteration:   

The poem is in the lǜshī (regulated verse) form which requires eight lines (four couplets), with each line containing the same number of characters: 5- or 7-character lǜshī are the most common. Each line is separated into phrases, with a 5-character line composed of an initial 2-character phrase and a final 3-character phrase.  The last words of each couplet rhyme. Rhyme in Chinese is based on the vowel sound. Within the lines there were complex rules for the tonality of the sounds (Zong Qi Cai, 2008, Chapter 8; Wai-lim Yip, 1997, pp 171-221). These rules do not always carry over to the way the characters are pronounced in modern Chinese. The following is a reading of the poem in Mandarin (from Librivox).

Chinese poetry is directed at both the ear and the eye, and fine calligraphy enhances the appreciations of a poem. Ding Qian has written out Du Fu’s Wàng yuè in beautiful cursive script (going from top down and from left to right):

The following is a character-by-character translation (adapted from Hinton, 2019, p 2):

gaze/behold     mountain

Daizong (ancient name for Taishan)      then      like      what
Qi      Lu (regions near Taishan)     green/blue     never     end
create     change     concentrate     divine     beauty
Yin     Yang (Taoist concepts of dark and light)     cleave     dusk     dawn
heave     chest     birth     layer     cloud
burst     eye     enter      return      bird
soon     when     reach     extreme     summit
one     glance     all     mountain     small.

And this is the English translation of Stephen Owen (2008, poem 1.2):

Gazing on the Peak

And what then is Daizong like? —
over Qi and Lu, green unending.
Creation compacted spirit splendors here,
Dark and Light, riving dusk and dawn.
Exhilarating the breast, it produces layers of cloud;
splitting eye-pupils, it has homing birds entering.
Someday may I climb up to its highest summit,
with one sweeping view see how small all other mountains are

The interpretation of the poem requires some knowledge of its allusions. In the fourth line, Du Fu is referring to the taijitu symbol of Taoism (illustrated on the right) that contrasts the principles of yin (dark, female, moon) and yang (light, male, sun). Du Fu proposes that Taishan divides the world into two ways of looking. Some have suggested that the taijitu symbol originally represented the dark (north) side and the light (south) side of a mountain, and this idea fits easily with the poem.

All translators have had difficulty with the third couplet (reviewed by Hsieh, 1994). My feeling is that Du Fu is noticing layers of clouds at the mountain’s upper reaches – the chest if one considers the mountain like a human body – and birds swooping around the peaks – where the eye sockets of the body would be. However, it is also possible that Du Fu is breathing heavily from the climb and that his eyes are surprised by the birds. Perhaps both meanings are valid, with Du Fu and the mountain becoming one. Du Fu may have been experiencing the meditative state of Chan Buddhism, with a mind was “wide-open and interfused with this mountain landscape, no distinction between subjective and objective” (Hinton, 2019, p 6). One might also consider Du Fu’s mental state: at the time he wrote this poem he had just failed the jenshi exams. This might have caused some breast-beating and tears, as well as his final resolve to climb the mountain and see how small all his problems actually were.

The last couplet refers to Mencius’ description of the visit of Confucius to Taishan (Mengzi VIIA:24):

He ascended the Tai Mountain, and all beneath the heavens appeared to him small. So he who has contemplated the sea, finds it difficult to think anything of other waters, and he who has wandered in the gate of the sage, finds it difficult to think anything of the words of others.

Zhang’s Hermitage

During his time in Yanzhou Du Fu visited a hermit named Zhang near the Stonegate Mountain, one of the lesser peaks near Taishan. Zhang was likely a follower of the new Chan Buddhism, which promoted meditation as a means to empty the mind of suffering and allow the universal life force to permeate one’s being. Buddhism first came to China during the Han dynasty (206BCE – 220CE). Since many of the concepts of Buddhism were similar to those of Taoism, the new religion spread quickly (Hinton, 2020). A type of Buddhism that stressed the role of meditation began to develop in the 6^th Century CE, and called itself chan, a Chinese transcription of the Sanskrit dhyana (meditation). In later years this would lead to the Zen Buddhism of Japan. There are many allusions to Buddhism and especially to Chan ideas in Du Fu’s poetry (Rouzer, 2020; Zhang, 2018)

Du Fu reportedly wrote the following poem on one of the walls of Zhang’s hermitage. The poem is a seven-character lǜshī. The following is the poem in Chinese characters (Owen, 2008, poem 1.4) and in pinyin:

The following is a character-by-character translation (adapted from Hinton, 2019, p 22):

inscribe      Zhang     family      recluse      house     

spring      mountain     absence      friend      alone      you      search
chop      tree      crack     crack      mountain    again     mystery
creek     pathway     remnant       cold      pass       ice      snow
stone       gate      slant     sun      reach     forest     place
no       desire      night      know      gold      silver     breath/spirit
far     injure     morning     see      deer     deer       wander
ride     burgeon     dark     thus      confuse     leave      place
facing     you      suspect     this     drift      empty     boat.

And this is a translation by Kenneth Rexroth (1956):

Written on the Wall at Chang’s Hermitage

It is Spring in the mountains.
I come alone seeking you.
The sound of chopping wood echos
Between the silent peaks.
The streams are still icy.
There is snow on the trail.
At sunset I reach your grove
In the stony mountain pass.
You want nothing, although at night
You can see the aura of gold
And silver ore all around you.
You have learned to be gentle
As the mountain deer you have tamed.
The way back forgotten, hidden
Away, I become like you,
An empty boat, floating, adrift.

Notable in the poem is the idea of wú (third character) which can be translated as “absence, nothing, not” (Hinton, 2019, p 24) This is an essential concept of Chan Buddhism – the emptying of the mind so that it can become a receptacle for true awareness. The third and fourth characters of the first line might be simply translated as “alone (without a friend),” but one might also venture “with absence as a companion” or “with an empty mind.” This fits with the image of the empty boat at the end of the poem.

Zheng Qian, a drinking companion of Li Bai and Du Fu, suggested the idea of combining poetry, painting and calligraphy. The Emperor was impressed and called the combination sānjué (three perfections) (Sullivan, 1974). Li Bai and Du Fu likely tried their hand at painting and calligraphy but no versions of their sānjué efforts have survived. The Ming painter and calligrapher Wang Shimin (1592–1680 CE) illustrated the second couplet of Du Fu’s poem from Zhang’s hermitage in his album Du Fu’s Poetic Thoughts now at the Palace Museum in Beijing.

The An Lushan Rebellion

Toward the end 755 CE, An Lushan, a general on the northern frontier rebelled against the empire and captured the garrison town of Fanyang (or Jicheng) located in what is now part of Beijing. Within a month the rebels captured Luoyang. The emperor and much of his court fled Chang’an, travelling through the Qinling Mountains to find sanctuary in the province of Shu. The city of Chang’an fell to the rebels in the middle of 756 CE.

Below is shown a painting of Emperor Ming-Huang’s Flight to Shu. Though attributed to the Tang painter Li Zhaodao (675-758 CE), this was actually painted in his style several hundred years later during the Song Dynasty. Shu is the ancient name for what is now known as Sichuan province. This masterpiece of early Chinese painting is now in the National Palace Museum in Taipei. Two enlargements are included: the emperor with his red coat is shown at the lower right; at the lower left advance members of his entourage begin climbing the mountain paths.

The rebellion lasted for eight long years. The northern part of the country was devastated. Death from either war or famine was widespread. Censuses before and after the rebellion suggested a death toll of some 36 million people, making it one of the worst catastrophes in human history. However, most scholars now doubt these numbers and consider the death toll as closer to 13 million. Nevertheless, it was a murderous time.

Moonlit Night

At the beginning of the rebellion, Du Fu managed to get his family to safety in the northern town of Fuzhou, but he was himself held captive in Chang’an. Fortunately, he was not considered important enough to be executed, and he finally managed to escape in 757 CE. The following shows a poem from 756 CE in characters (Owen, 2008, poem 4.18), pinyin transcription, and character-by-character translation (Alexander, 2008):

The following is a reading of the poem from Librivox:

Vikam Seth (1997) translated the poem keeping the Chinese rhyme scheme: the last character rhymes for all four couplets:

Moonlit Night

In Fuzhou, far away, my wife is watching
The moon alone tonight, and my thoughts fill
With sadness for my children, who can’t think
Of me here in Changan; they’re too young still.
Her cloud-soft hair is moist with fragrant mist.
In the clear light her white arms sense the chill.
When will we feel the moonlight dry our tears,
Leaning together on our window-sill?

Alec Roth wrote a suite of songs based on Vikam Seth’s translations of Du Fu. The following is his setting for Moonlit Night with tenor Mark Padmore:

David Young (2008) provides a free-verse translation:

Tonight
in this same moonlight
my wife is alone at her window
in Fuzhou
I can hardly bear
to think of my children
too young to understand
why I can’t come to them
her hair
must be damp from the mist
her arms
cold jade in the moonlight
when will we stand together
by those slack curtains
while the moonlight dries
the tear-streaks on our faces?

The poem may have been written or at least conceived during the celebration of the full moon in the autumn. Families customarily viewed the moon together and Du Fu imagines his wife viewing the moon alone. The mention of the wife’s chamber in the second line may refer to either her actual bedroom or metonymically to herself as the inmost room in Du Fu’s heart (Hawkes, 1967). David Young (2008) remarks that this may be “the first Chinese poem to address romantic sentiments to a wife,” instead of a colleague or a courtesan.  

David Hawkes (1967) notes the parallelism of the third couplet:

‘fragrant mist’ parallels ‘clear light,’ ‘cloud hair’ parallels ‘jade arms,’ and ‘wet’ parallels ‘cold’

Spring View

Spring View (or Spring Landscape), the most famous poem written by Du Fu in Chang’an during the rebellion, tells how nature persists despite the ravages of effects of war and time. Subjective emotions and objective reality become one. The character wàng (view, landscape) can mean both the act of perceiving or what is actually perceived. In addition, it can sometimes mean the present scene or what is to be expected in the future (much like the English word “prospect”). The illustration below shows the text in Chinese characters (Owen, 2008, poem 4.25), in pinyin and in a character-by-character translation (adapted from Hawkes, 1967, Alexander, 2008, and Zong-Qi Cai, 2008):

The following is a reading of the poem from the website associated with How to Read Chinese Poetry (ZongQi-Cai, 2008, poem 8.1):

The next illustration shows the poem as written by three calligraphers. All versions read from top down and from right to left. On the left is standard script by Anita Wang; on the right the calligraphy by Lii Shiuh Lou is gently cursive. At the bottom the calligraphy by an anonymous calligrapher is unrestrained: it accentuates the root of the growing grass (8^th character) and the radicals that compose the character for regret/hate (16^th character) fly apart.

The following are two translations, the first by David Hinton, which uses an English line of a constant length to approximate the Chinese 5-character line (2020a):

The country in ruins, rivers and mountains
continue. The city grows lush with spring.

Blossoms scatter tears for us, and all these
separations in a bird’s cry startle the heart.

Beacon-fires three months ablaze: by now
a mere letter’s worth ten thousand in gold,

and worry’s thinned my hair to such white
confusion I can’t even keep this hairpin in.

A second translation, with preservation of the rhyme scheme and phrasal structure, is by Keith Holyoak (2015)

       The state is in ruin;
yet mountains and rivers endure.
       In city gardens
weeds run riot this spring.

       These dark times
move flowers to sprinkle tears;
       the separations
send startled birds on the wing.

       For three months now
the beacon fires have burned;
       a letter from home
would mean more than anything.

       I’ve pulled out
so many of my white hairs
       too few are left
to hold my hatpin in!

The second couplet has been interpreted in different ways. Most translations (including the two just quoted) consider it as representing nature’s lament for the evil times. For example, Hawkes (1967) suggests that “nature is grieving in sympathy with the beholder at the ills which beset him.” However, Michael Yang (2016) proposes that “In times of adversity, nature may simply be downright uncaring and unfriendly, thereby adding to the woes of mankind.” He translates the couplet

Mourning the times, I weep at the sight of flowers;
Hating separation, I find the sound of birds startling.

The last two lines of the poem refer the hair-style of the Tang Dynasty: men wore their hair in a topknot, and their hats were “anchored to their heads with a large hatpin which passed through the topknot of hair” (Hawkes, 1967). Most interpreters have been struck by the difference between the solemn anguish of the poem’s first six lines, and the self-mockery of the final couplet (Hawkes, 1967, p 46; Chou, 1995, p 115). This juxtaposition of the tragic and the pitiable accentuates the poet’s bewilderment.

The Thatched Cottage

Disillusioned by the war and by the politics of vengeance that followed, Du Fu and his family retired to a thatched cottage in Chengdu, where he lived from 759-765. A replica of this cottage has been built there in a park celebrating both Du Fu and Chinese Poetry:  

Many of the poems that Du Fu wrote in Chengdu celebrated the simple joys of nature. He often used isolated quatrains to find parallels between his emotions and the world around him. This brief form called juéjù (curtailed lines) was widely used by his colleagues Li Bai (701–762) and Wang Wei (699–759). The form consists of two couplets juxtaposed in meaning and rhyming across their last character (Wong, 1970; Zong-Qi Cai, 2008, Chapter 10). The following poem (Owen, 2008, poem 9.63) describing willow-catkins (illustrated on the right) and sleeping ducks gives a deep feeling of peace. These are the Chinese characters and pinyin transcription followed by the character-by-character translation (Alexander, 2008):  

grain    path    poplar/willow    blossom    pave    white    carpet
little    stream    lotus    leaves    pile    green    money
bamboo    shoot    root    sprout    no    person    see
sand    on    duckling    beside    mother    sleep

The following translation is by Burton Watson (2002):

Willow fluff along the path spreads a white carpet;
lotus leaves dot the stream, plating it with green coins.
By bamboo roots, tender shoots where no one sees them;
on the sand, baby ducks asleep beside their mother.

Shui Chien-Tung provided the following calligraphy for the poem (Cooper, 1973). He used aspects of the ancient scripts (circles, curves and dots) in some of the characters to give a sense of simplicity and timelessness. The illustration shows the calligraphy of the poem on the left and the evolution of the characters yáng (willow, poplar) and fú (duck) on the right. 

Another quatrain from Chengdu describes a night scene on the river. The following shows the poem in Chinese characters (Owen, 2008, poem 13.61), in pinyin, and in a character-by-character translation (mine):

This is the translation by J. P. Seaton (Seaton & Cryer, 1987):

The River moves, moon travels rock,
Streams unreal, clouds there among the flowers.
The bird perches, knows the ancient Tao
Sails go: They can’t know where.

As the river flows by, the moon’s reflection slowly travels across the rocks near the shore. The water reflects the clouds between the lilies. A bird on a branch understands the nature of the universe. A boat passes, going home we know not where.

The poem conveys a sense of the complexity of the world where reflections and reality intermingle, a desire to understand the meaning of our life, and a fear that time is passing and we do not know where it will take us. All this in twenty characters. Such concision is extremely difficult in English. An attempt:

River and rocks reflect the moon
and clouds amid the lilies
resting birds understand the way
sails pass seeking home somewhere.

The following shows a painting by Huang Yon-hou to illustrate the poem. This was used as the frontispiece (and cover) of the book Bright Moon, Perching Bird (Seaton & Cryer, 1987). On the right is calligraphy of the poem by Mo Ji-yu.

Above the Gorges

In 765 CE Du Fu and his family left Chengdu and travelled eastward on the Yangtze River. The region of Luoyang had been recently recovered by imperial forces and Du Fu was perhaps trying to return home (Hung, 1952). He stayed for a while in Kuizhou (present day Baidicheng) at the beginning of the Three Gorges (Qutang, Wu and Xiing).

While there Du Fu wrote a series of meditations called Autumn Thoughts (or more literally Stirred by Autumn). This is the second of these poems in Chinese characters and in pinyin:

A character-by-character translation (Alexander, 2008) is:

Kui  prefecture  lonely  wall  set  sun  slant
Every  rely  north  dipper  gaze  capital  city
Hear  ape  real  fall  three  sound  tear
Sent  mission  vain  follow  eight  month  raft
Picture  ministry  incense  stove  apart  hidden  pillow
Mountain  tower  white  battlements  hide  sad  reed-whistle
Ask  look  stone  on  [Chinese wisteria]  moon
Already reflect islet before rushes reeds flowers

The following is Stephen Owen’s translation (Owen, 2008 poem 17.27):

On Kuizhou’s lonely walls setting sunlight slants,
then always I trust the North Dipper to lead my gaze to the capital.
Listening to gibbons I really shed tears at their third cry,
accepting my mission I pointlessly follow the eighth-month raft.
The censer in the ministry with portraits eludes the pillow where I lie,
ill towers’ white-plastered battlements hide the sad reed pipes.
Just look there at the moon, in wisteria on the rock,
it has already cast its light by sandbars on flowers of the reeds.

The poem is striking in the difference between the first three couplets and the last. At the beginning of the poem Du Fu is feeling regret that he is not in Chang’an which is located due north of Kuizhou (in the direction of the Big Dipper which points to the North Star). Owen notes that “There was an old rhyme that a traveler in the gorges would shed tears when the gibbons cried out three times.” The eighth month raft may refer to another old story about a vessel that came every eight months and took a man up to the Milky Way. Owen commented on the third couplet that “The “muralled ministry” is where were located the commemorative portraits of officers, civil and military, who had done exceptional service to the dynasty.” Incense was burned when petitions were presented. The final couplet disregards all the preceding nostalgia and simply appreciates the beauty of the moment.

The Ming painter Wang Shimin illustrated this final couplet in one of the leaves from his album Du Fu’s Poetic Thoughts.

Later in Kuizhou, Du Fu entertained a librarian named Li who was returning north to take up an appointment in Chang’an. The following is the beginning of a poem (Owen, 2008, poem 19.34) describing Li’s departure in Chinese characters and in pinyin:

A character-by-character translation is:

blue/green    curtain    white    boat/raft    Yizhou    arrive
Wu    gorge    autumn    waves    heaven/sky    earth/ground    turn (around)
stone/rock    leave/exit    fall    listen    maple    leaf    down
scull/oar    swing    carry    point    chrysanthemum    flower     open/blume

The following is Stephen Owen’s translation:

When the white barge with green curtains came from Yizhou,
with autumn billows in the Wu Gorges, heaven and earth were turning.
Where rocks came out, from below you listened to the leaves of maples falling,
as the sweep moved back and forth you pointed behind to chrysanthemums in bloom.

The Ming painter Wang Shimin illustrated the second couplet in one of the leaves from his album Du Fu’s Poetic Thoughts. The painting shows the bright red leaves of the maples. In front of the riverside house one can see the multicolored chrysanthemums that Li is pointing to. Harmony exists between the wild and the cultivated.

On the River

After his sojourn in Kuizhou, Du Fu and his family continued their journey down the Yangtze River. However, the poet was ill and was unable to make it beyond Tanzhou (now Changsha) where he died in 770 CE. No one knows where he is buried. In the 1960’s radical students dug up a grave purported to be his to “eliminate the remaining poison of feudalism,” but found the grave empty.

One of Du Fu’s last poems was Night Thoughts While Travelling. The following is the poem in Chinese characters (Owen, 2008, poem 14.63) and in pinyin (Alexander, 2008):

The following is a reading of the poem from Librivox:

Holyoak (2015) provides a rhymed translation:

      The fine grass
by the riverbank stirs in the breeze;
      the tall mast
in the night is a lonely sliver.

      Stars hang
all across the vast plain;
      the moon bobs
in the flow of the great river.

      My poetry
has not made a name for me;
      now age and sickness
have cost me the post I was given.

      Drifting, drifting,
what do I resemble?
      A lone gull
lost between earth and heaven.

Kenneth Rexroth (1956) translates the poem in free verse:

Night Thoughts While Travelling

A light breeze rustles the reeds
Along the river banks. The
Mast of my lonely boat soars
Into the night. Stars blossom
Over the vast desert of
Waters. Moonlight flows on the
Surging river. My poems have
Made me famous but I grow
Old, ill and tired, blown hither
And yon; I am like a gull
Lost between heaven and earth.

The following shows the poem in calligraphy with three styles. On the left the poem is written in clerical script, in the center in regular script and on the right is unrestrained cursive script. All examples were taken from Chinese sites selling calligraphy.

Changing Times

During the Tang Dynasty (618–907 CE) the role of literature, and poetry in particular, in society changed dramatically (Owen, 2011):

In the 650s, literature was centered almost entirely in the imperial court; by the end of the era literature had become the possession of an educated elite, who might serve in government, but whose cultural life was primarily outside the court.

During Du Fu’s lifetime, poetry became no longer a part of the ancient traditions; rather it began to be concerned with the present and with the personal. Lucas Bender (2021) describes the traditional role of poetry in a society following the precepts of Confucianism:

Most people … would be incapable on their own of adequately conceptualizing the world or perfectly responding to its contingency, and therefore needed to rely on the models left by sages and worthies. Many of these models were embodied in texts, including literary texts, which could thus offer an arena for ethical activity. Poetry, for example, was understood to offer models of cognition, feeling, and commitment that would ineluctably shape readers’ understanding of and responses to their own circumstances. One way of being a good person, therefore, involved reading good poetry and writing more of it, thereby propagating the normative models of the tradition in one’s own time and transmitting them to the future. (p 317)

Du Fu found himself bewildered by the state of the world. He sought to convey this confusion rather than explain it:

Du Fu doubts the possibility of indefinitely applicable moral categories. The conceptual tools by which we make moral judgments, he suggests, are always inherited from a past that can – and, in a world as various and changeable as ours has proven to be, often will – diverge from the exigencies of the present. As a result, not only are our values unlikely to be either universal or timeless; more important, if we pay careful attention to the details of our experience, they are unlikely to work unproblematically even here and now. (Bender, 2021, p 319)

The complexity of Du Fu’s poetry – the difficulty in understanding some of his juxtapositions – becomes a challenge. The past provides no help in the interpretation. We must figure out for themselves what relates the mountain, the clouds and the poet’s breathing in the first poem we considered. And in the last poem we must try to locate for ourselves the place of the gull between heaven and earth.

 

References

Alexander, M. (2008). A little book of Du Fu. Mark Alexander. (Much of the material in the book is available on Chinese Poems website).

Bender, L. R. (2021). Du Fu transforms: tradition and ethics amid societal collapse. Harvard University Asia Center.

Chan, J. W. (2018). Du Fu: the poet as historian. In Zong-Qi Cai. (Ed.) How to read Chinese poetry in context: poetic culture from antiquity through the Tang. (pp 236-247). Columbia University Press.

Chou, E. S. (1995). Reconsidering Tu Fu: literary greatness and cultural context. Cambridge University Press.

Collet, H., & Cheng, W. (2014). Tu Fu: Dieux et diables pleurant, poèmes. Moundarren.

Cooper, A. R. V. (1973). Li Po and Tu Fu. Penguin Books.

Egan, R. (2020). Ming-Qing paintings inscribed with Du Fu’s poetic lines. In Xiaofei Tian (Ed.). Reading Du Fu: nine views. (pp 129-142). Hong Kong University Press

Hawkes, D. (1967 revised and reprinted, 2016). A little primer of Tu Fu. New York Review of Books.

Hinton, D. (1989, expanded and revised 2020a). The selected poems of Tu Fu. New Directions.

Hinton, D. (2019). Awakened cosmos: the mind of classical Chinese poetry. Shambhala.

Hinton, D. (2020b). China root: Taoism, Ch’an, and original Zen. Shambhala 

Holyoak, K. (2015). Facing the moon: poems of Li Bai and Du Fu. Oyster River Press.

Hsieh, D. (1994). Du Fu’s “Gazing at the Mountain.” Chinese Literature, Essays, Articles, Reviews, 16, 1–18.

Hung, W. (1952, reprinted 2014). Tu Fu: China’s Greatest Poet. Harvard University Press

Owen, S. (1981). Tu Fu. In S. Owen, The Great Age of Chinese Poetry: The High T’ang. (pp 183-224). Yale University.  

Owen, S. (2010). The cultural Tang (650–1020). In Chang, K. S., & Owen, S. (Eds). The Cambridge History of Chinese Literature (Vol. 1, pp. 286–380). Cambridge University Press.

Owen, S., (edited by P. W. Kroll & D. X. Warner, 2016). The poetry of Du Fu. (6 volumes). De Gruyter. (Available to download in pdf format.)

Rexroth, K. (1956). One hundred poems from the Chinese. New Directions.

Rouzer, P. (2020). Refuges and refugees: how Du Fu writes Buddhism. In Xiaofei Tian (Ed.). Reading Du Fu: nine views. (pp. 75-92). Hong Kong University Press.

Seaton, J. P., & Cryer, J. (with calligraphy by Mo Ji-yu, and painting by Huang Yon-hou, 1987). Bright moon, perching bird: poems of Li Po and Tu Fu. Wesleyan University Press.

Seth, V. (1997). Three Chinese poets: translations of poems by Wang Wei, Li Bai and Du Fu. Phoenis.

Sullivan, M. (1974). The three perfections: Chinese painting, poetry, and calligraphy. Thames and Hudson.

Xiaofei Tian (Ed.). (2020). Reading Du Fu: nine views. Hong Kong University Press.

Zhang, Y. (2018). On 10 Chan-Buddhism images in the poetry of Du Fu. Studies in Chinese Religions, 4(3), 318–340.

Wai-lim Yip. (1997). Chinese Poetry, Duke University Press.

Watson, B. (2002). The selected poems of Du Fu. Columbia University Press.

Wong, S. S. (1970) The quatrains (Chüeh-Chü 絕句) of Tu Fu. Monumenta Serica, 29, 142-162

Yang, M. V. (2016). Man and nature: a study of Du Fu’s poetry. Monumenta Serica, 50, 315-336.

Young, D. (2008). Du Fu: a life in poetry. Alfred A. Knopf.

Zong-Qi Cai (2008). How to read Chinese poetry: a guided anthology. Columbia University Press. (audio files are available at website).

 

 

All the major religions of the present world are androcentric in nature and misogynistic in practice. The following are some typical injunctions in the Christian scriptures:

Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.
And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (I Corinthians 14: 34-35)

Let the woman learn in silence with all subjection.
But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2: 11-12)

These rulings are in spite of (or perhaps because of) women being more attentive to religious teachings, and participating more often in religious services than men (Pew Research Foundation, 2016). The two passages nevertheless serve a purpose – they provide clear evidence that the New Testament does not always represent the word of God.

The androcentricity of organized religion differs completely from prehistoric religious beliefs, wherein God was more likely female than male (Stone, 1978). Over recent centuries, however, female aspects of the godhead have become more and more recognized. This posting briefly considers some of the manifestations of the divine feminine, and mentions what might be involved in a feminist theology. 

The Primordial Mother

In prehistoric families, the most amazing and incomprehensible event was the birth of a child. The role of the father was little understood, and mothers were revered as the primary source of this new life. A female force was therefore naturally thought to be behind the creation of the universe, and was worshipped as a mother goddess (Graves, 1948; Neumann, 1963; Stone, 1978). Between 30,000 and 10,000 years BCE, small votive offering to the mother goddess – “Venus figurines” – were created throughout Europe. The illustration below shows (from left to right) the ceramic Venus of Dolni Vestonice in the Czech Republic, the limestone Venus of Willendorf in Austria and the serpentine Venus of Savignano in Italy:  

Barstow (1983) describes these figurines:

The goddess was faceless, as if to accentuate her universality, her ability to “stand for the power of the female. Lacking feet, she appeared to come straight up out of the earth, with which she was identified. Unclothed, her every body seem to have an efficacy. Often – but not always – she was big-breasted, and her hands were frequently placed under her breasts as if to display them. Many figurines show her entire body as ample, with huge breasts, belly and buttocks, as if the very plenitude of her body would ensure plentiful crops and hers. Sometimes she is pregnant, her enlarged belly emphasized by special markings.

In neolithic times, most societies began to worship multiple divinities, though female forces were among the most important – Ishtar in Mesopotamia, Astarte in Canaan, Persephone in Greece. and Isis in Egypt. These goddesses often displayed two aspects: one related to life and fertility and the other to death and war.

These goddesses were widely worshipped, with their followers often participating in extended rites called the “mysteries.” Apuleius’ Latin novel The Golden Ass (2^nd Century CE) tells the story of Lucius who, while dabbling in the magic arts, inadvertently turned himself into an ass. At the end of the book, he attends one of the mysteries, and is changed back to human form through the power of Isis. The goddess announces herself:

I am here before you, Lucius, moved by your prayers—mother of the natural world, mistress of all the elements, firstborn offspring of the ages, highest of the deities, queen of the dead, first among the gods, the manifestation in a single body of all the gods and goddesses. I control by my will the luminous summits of the sky, the salubrious breezes of the sea, and the mournful silence of the underworld. I am the single divine being, worshipped the world over in different forms, with varying rites and under a multitude of names. Some call me Juno, others Bellona, some Hecate, and yet others Rhamnusia. But the people on both sides of Ethiopia who are lit by the first rays of the rising sun, and the Egyptians, pre-eminent for their ancient knowledge, worship me with the proper rituals and by my true name: Queen Isis. (Translation of Singer and Finkelpearl, 2021, pp 158-60)

The illustration below shows a pectoral ornament in the form of a winged Isis from the Museum of Fine Art in Boston. In her right hand, she holds an ankh, the symbol for “life”; in her left hand she holds what may be the hieroglyph for a sail, the symbol for the breath of life. On her head is a throne, indicating her majesty.

Judaism – Wisdom and Shekhinah

In the Hebrew scriptures Jahweh is most definitely male, and there is little mention of any female aspect to the deity. However, in Proverbs there are several passages spoken by the female figure of Wisdom (Hokhmah), one of which reads

I was set up from everlasting, from the beginning, or ever the earth was.
When there were no depths, I was brought forth; when there were no fountains abounding with water.
Before the mountains were settled, before the hills was I brought forth:
While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
When he established the clouds above: when he strengthened the fountains of the deep:
When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
Rejoicing in the habitable part of his earth; and my delights were with the sons of men. (Proverbs, 8 22-31)

Christians have interpreted this passage as referring to Christ the Son, who they believe was with God the Father before the world began. Christ is described as “the power of God and the wisdom of God” in I Corinthians 1:24.  

This female figure of Wisdom in Proverbs is closely associated with Sophia– the goddess of wisdom and the creator of the world in Gnostic scriptures (Perkins, 1985).

Wisdom also became related to the concept of the Shekhinah – God’s “presence” or “immanence” in the world. This concept was initially used to describe the holiness of the Ark of the Covenant, but expanded to include the idea of God’s dwelling with his people. Shekhinah is manifest when believers gather to study the Torah, celebrate the Sabbath, or pray together. The Mishnah (probably derived from Jewish oral tradition in the centuries BCE) states

If two sit together and there are words of Torah spoken between them, then the Shekhinah abides among them (Pirkei Avot, 3:2)

In the medieval period, the presence of God in the world was conceived as in terms of the ten Sephiroth of the Kabbalah. The tenth Sephirah is known either as Malkuth (“kingdom”) or Shekhinah (“presence”). In Kabbalistic writings the Shekhinah became the female aspect of the Godhead (Smith, 1985; Scholem, 1991; Devine, 2014; Laura, 2015).

In the Sefer ha-Zohar (13^th Century CE), the Shekhinah is considered as the intermediary between God and his people:

Every message the King requires goes forth from this Lady’s house. Any message from below that is sent to the King arrives first at the house of His Lady, and from there proceeds to the King. The Lady is thus the universal go-between, from above to below and from below to above. (Zohar 2:51a quoted by Green, 2002).

Scholem (1965) describes the uneasy status of Shekhinah in Jewish religious thought:

This discovery of a feminine element in God, which the Kabbalists tried to justify by gnostic exegesis, is of course one of the most significant steps they took. Often regarded with the utmost misgiving by strictly Rabbinical, non-Kabbalistic Jews, often distorted into inoffensiveness by embarrassed Kabbalistic apologists, this mythical conception of the feminine principle of the Shekhinah as a providential guide of Creation achieved enormous popularity among the masses of the Jewish people, so showing that here the Kabbalists had uncovered one of the primordial religious impulses still latent in Judaism. (p. 105).

Christianity – Mother Mary

Mary, mother of Jesus, is not considered extensively in the Christian scriptures. Outside of five main episodes – the angelic annunciation of the forthcoming virgin birth, the visitation with Elizabeth, the nativity of Christ, presentation of Jesus in the temple, and the crucifixion, she is scarcely mentioned. In one brief episode she visited her son while he was teaching and was ignored (Mark 6: 31-34). However, Christ did acknowledge her at the crucifixion, telling John, “Behold thy Mother!” (John 19: 26-27).

Mary was not mentioned in the first version of the Nicene Creed of 325 CE, but acknowledged as the virgin mother of Christ in the revised version of the creed in 381 CE:

Jesus Christ …. who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost and of the Virgin Mary, and was made man

Since Christ was both God and Man, his mother was special – Theotokos, the bearer of God. This was first pronounced at the council of Ephesus in 431 CE. Mary the mother of God has been long venerated in the Eastern churches. The illustration below shows the mosaic (9^th Century CE) in the cathedral (now mosque) of the Hagia Sophia (Holy Wisdom) in Constantinople, and the icon of Mary and the Infant Jesus of Vladimir (1131 CE).

After the turn of the 1^st Millennium CE, Mary began to be more and more honored in the Western Church. No one really understands this change in religious feeling. Most of the new Gothic Cathedrals in France were dedicated to Notre Dame (“our Lady”), and special Lady Chapels were built in English cathedrals. Believers thronged to images of Mary for consolation and for mercy. The following illustration shows two representations of the Madonna della Misericordia (“Lady of Mercy”), by Simone Martini (1310) and Piero della Francesca (1462).

Various traditions and beliefs have accumulated over the years so that now Marianism is an acknowledged subset of Christian beliefs, particularly in the Eastern and Roman Catholic Churches (Johnston, 1985; Leith, 2021; Matter, 1983; Rubin, 2009). In 1568 the Ave Maria was included in the Roman Catholic Breviary. The most famous setting of the prayer is by Gounod (1859) based on Bach’s Prelude No 1 (1722).

Ave Maria, gratia plena,                             Hail Mary, full of grace,
Dominus tecum                                         the Lord is with thee
benedicta tu in mulieribus                         Blessed art thou amongst women,
et benedictus fructus ventris tuis, Jesu      and blessed is the fruit of thy womb, Jesus.
Sancta Maria, Mater dei,                            Holy Mary, Mother of God,
ora pro nobis peccatoribus                        pray for us sinners,
nunc et in hora mortis nostrae.                  now and at the hour of our death. 

 

Theologians have long argued that Mary must have been herself conceived without sin so that she might carry the incarnation of God within her womb. This doctrine of the “immaculate conception” was discussed for many years, but only finally accepted by the Vatican in 1854. Since Mary was without sin, there was no need for her to die. Theologians therefore proposed that before her death she was instead taken up directly into heaven – “the assumption of the Virgin.” This idea finally becoming Catholic doctrine in 1950. Protestants reject both these doctrines. When it comes to Mary, the Christian churches have been loathe to allow their members the beliefs they long for.     

 

Hinduism

In contrast with the Western (or Abrahamic) religions, Hinduism is adorned with goddesses of many types and purposes (Kinsley, 1986; Pattanaik, 2000). Eroticism is an acknowledged part of divinity.

The supreme goddess Mahadevi is widely venerated. She changes form at will and goes by many names. She can exist alone as Shakti, the goddess of cosmic energy, or as Kali, the goddess of time and change. The illustration below shows a bronze statue of Bhudevi, the “Goddess of the Earth” (13^th Century CE) from the Los Angeles Museum of Art

The female goddess often serves as the consort of a male divinity – Parvati with Shiva, and Lakshmi with Vishnu. Sometimes these pairs become unified into one deity – the androgynous Ardhanarishvara, whose right side is feminine and left side male. The illustration below shows a sandstone relief of Shiva and Parvati (11^th Century CE) from the Dallas Museum of Art, and a bronze Ardhanarishvara (circa 1000 CE) from the Los Angeles Museum of Art.

Buddhism

Buddhism is often considered as a religion without the need for gods or goddesses. Since the universe has existed forever there is no need to postulate a divine force that once created it. However, the Buddha in his various manifestations and many of his enlightened followers (the Bodhisattvas, from bodhi, knowledge, and sattva, being) are revered as sincerely as any of the gods in more definitely theistic religions.

The Buddha and most of the Bodhisattvas are male. The hierarchy of priests and monks in Buddhism are male (Faure, 2008). However, over the centuries the feminine has made its appearance.

One of the most important of the Bodhisattvas was known as Avalokitasvara – “the lord (isvara) who gazes (lokita) down (ava) at the world.” This Bodhisattva of Compassion is described as the “Regarder of the Cries of the World” (Reeves, 2008) in Chapter 25 of the Lotus Sutra (the Sanskrit original deriving from the1st century CE, Chinese translations occurring in the third to sixth Centuries CE).

As the centuries passed and as Buddhism spread from its origin in India to Tibet, China and South East Asia, Avalokitasvara changed into female form (Yü, 2000). In Tibet, the Bodhisattva became Tara (Blofeld, 1979; Shaw, 2006). Tara herself is manifest in many different ways. Among them are white Tara, the goddess of Compassion, and green Tara, the goddess of Enlightenment. The illustration below shows an Indian stone sculpture of Avalokitasvara (9^th Century CE) and a gilt copper-alloy casting of Tara (14^th Century CE) from Tibet or Nepal and now in the Norton Simon Museum in Pasadena. Avalokitasvara is holding a lotus flower. Tara’s left hand shows the mudra (gesture) of teaching and her right hand the mudra of charity.

In China Avalokitasvara evolved into Guanshiyin (the Chinese translation of “the one who perceives the sounds of the world”) or Guanyin (pinyin; Kuan Yin in the Wade-Giles romanization). In Japan Guanyin became Kannon, re-assuming a male identity. The illustrations below shows a painted wooden carving of Guanyin (circa 1100 CE) in the Nelson-Atkins Museum of Art in Kansas, and a colossal statue of Guanyin (2015) in the Tsz Shan Monastery in Hong Kong.

The Jesuits first arrived in China in the 16^th Century. Christian concepts soon became part of life and culture in Southern China. One particular effect was the syncretism (from Greek syn together and krassis mixture) of Guanyin and the Virgin Mary (Paul, 1983; Reis-Habito, 1993). The illustration below from Pham (2021) shows two ivory carvings in the Metropolitan Museum of Ar in New York: a European representation of Mary (13^th Century) and a Chinese representation of Guanyin (16^th Century).  

The Eternal Feminine

With the Scientific Revolution and the Age of the Enlightenment, reason began to exert itself in the affairs of the soul. The existence of God was either denied, or considered only in the abstract. However, cold reason could not handle the emotions, which came to the fore in the Romantic Movement. Feminine forces were the means to handle feelings.

At the end of Goethe’s Faust Part II (1831), Faust, who had sold his soul to the devil in order to achieve knowledge and power, is saved from damnation by the intercession of female heavenly powers. Their final chorus in the play celebrates the power of the “Eternal Feminine.”

Alles Vergängliche                 All that has happened
Ist nur ein Gleichnis;              Is only a parable;
Das Unzulängliche                 The insufficient
Hier wird’s Ereignis;               Is now fulfilled;
Das Unbeschreibliche            The indescribable
Hier ist’s getan;                      Is now realized;
Das Ewig-Weibliche               The Eternal Feminine
Zieht uns hinan.                     Leads us upward.

The chorus has been set to music by Schumann in his Scenes from Goethe’s Faust (1853), Liszt in his Faust Symphony (1880) and by Mahler in his Symphony No 8 (1910). The following is the Mahler version:

 

Theosophy

From 1875 to the middle of the 20^th Century the Theosophical Movement exerted an uneasy influence on our thinking. Under the initial direction of Helena Blavatsky (1831 -1891), the movement combined Western esotericism and spiritualism with Eastern religious thought, and added a dash of charlatanism. Theosophy did promote of peace in a world enamoured of war and it did increase Western understanding of Eastern spiritual ideas. However, it ultimately foundered on its own fakery. The illustration on the right shows a painting of The Mother of the World (1937) by the Theosophist painter and explorer Nicholas Roerich.

The Gaia Hypothesis

In the 1970s, studies of how the Earth’s atmosphere constantly maintained parameters of temperature and pH that were optimum for the continuation of life led to the Gaia hypothesis, named after the Greek Goddess of the Earth, the primordial mother of all life:

the total ensemble of living organisms which constitute the biosphere can act as a single entity to regulate chemical composition, surface pH and possibly also climate. The notion of the biosphere as an active adaptive control system able to maintain the Earth in homeostasis we are calling the ‘Gaia’ hypothesis (Lovelock and Margulis, 1974)  

According to the Gaia hypothesis, human life is just a component of a larger self-regulating organism, the planetary biosphere. Some are skeptical of this hypothesis, claiming it describes the Earth’s process as determined by its future ends – teleological – rather than by its antecedent causes – mechanistic. However, just because science does not easily accommodate purpose does not mean that there is no underlying purpose to the universe.

The Gaia hypothesis has gained much recent support from the modern environmental movement. In some sense humanity has become a cancer on the life of the planet. Unchecked climate change threatens the homeostasis of the world and the life of everyone.

Feminist Theology

During the past few decades, feminist philosophers have challenged the androcentricity of the Christianity and Judaism (Anderson, 1998; Christ, 2003; Goldenberg, 1979; Johnson, 1984, 1992). These thinkers have pointed out the unfairness and inappropriateness of restricting the priesthood to men. And they have criticized mainstream theology for its focus on logic at the expense of intuition. One cannot prove the existence of God, but one can feel it.

Many people handle the unknowns of life by believing in the ethical instructions and the explanatory narratives that are available in religion. Science does not teach us what to do and does not always get us through the night. By providing a purpose to life and by promising ways to approach suffering and death, religion can help. Feminist religion – “theology” (Goldenberg, 1979) with its stress on grace and compassion promises to be far more effective than present mainstream theology.    

References

Anderson, P. S. (1998). A feminist philosophy of religion: the rationality and myths of religious belief. Blackwell.

Apuleius (2^nd Century CE, selected by Singer, P., translated by Finkelpearl, E. D., and illustrated by Kendel, A., & Kendel, V., 2021). The golden ass. Liveright (division of W. W. Norton).

Barstow, A. L. (1983). The prehistoric goddess. In C. Olson (Ed). The Book of the goddess, past and present: an introduction to her religion. (pp 7-15). Crossroad.

Blofeld, J. (1979). Kuan Yin and Tara: Embodiments of wisdom-compassion. Tibet Journal, 4(3), 28-36

Christ, C. P. (2003). She who changes: re-imagining the divine in the world. Palgrave-Macmillan.

Devine, L. (2014). How Shekhinah became the God(dess) of Jewish Feminism. Feminist Theology, 23(1) 71–91.

Faure, B. (2008). The power of denial: Buddhism, purity, and gender. Princeton University Press.

Graves, R. (1948, amended and enlarged, 1961). The White Goddess; a historical grammar of poetic myth. Faber and Faber.

Green, A. (2002). Shekhinah, the Virgin Mary, and the Song of Songs: Reflections on a Kabbalistic symbol in its historical context. AJS Review, 26(1), 1-52.

Goldenberg, N. R. (1979). Changing of the gods: feminism and the end of traditional religions. Beacon Press

Johnson, E. A. (1984). The incomprehensibility of God and the image of God male and female. Theological Studies, 45(3), 441–465.

Johnson, E. A. (1985). The Marian tradition and the reality of women. Horizons, 12(1), 116–135.

Johnson, E. A. (1992). She who is: the mystery of God in feminist theological discourse. Crossroad.

Kinsley, D. R. (1986). Hindu goddesses: visions of the divine feminine in the Hindu religious tradition. University of California Press. Available at Arkiv.org

Laura, J. (2015). Kabbalah: in its beginnings. Women in Judaism, 12(2), 1–16.

Leith, M. J. W. (2021). The Virgin Mary: a very short introduction. Oxford University Press.

Lovelock, J. E., & Margulis, L. (1974). Atmospheric homeostasis by and for the biosphere: the Gaia hypothesis. Tellus, 26, 2-10.

Matter, E. A. (1983). The Virgin Mary: a Goddess? In C. Olson (Ed). The Book of the goddess, past and present: an introduction to her religion. (pp 80-96). Crossroad.

Neumann, E. (1963, second edition 1972, translated by R. Manheim,). The great mother: an analysis of the archetype. Princeton University Press.

Pattanaik, D. (2000). The Goddess in India: the five faces of the eternal feminine. Inner Traditions International.

Paul, D. (1983) Kuan-Yin: Savior and savioress in Chinese Pure Land Buddhism. In C. Olson (Ed). The Book of the goddess, past and present: an introduction to her religion. (pp 161-175). Crossroad.

Perkins, P. (1985). Sophia and the Mother-Father: the Gnostic Goddess.  In C. Olson (Ed). The Book of the goddess, past and present: an introduction to her religion. (pp 97-109). Crossroad.

Pew Research Center (2016). The gender gap in religion around the world. (March 22, 2016).

Pham, K.D. (2021).  Compassion, Mercy, and Love: Guanyin and the Virgin Mary. Metropolitan Museum of Art.

Reeves, G. (2008). The Lotus Sutra: a contemporary translation of a Buddhist classic. Wisdom Publications.

Reis-Habito, M. (1993). The Bodhisattva Guanyin and the Virgin Mary. Buddhist-Christian Studies, 13, 61-69

Rubin, M. (2009). Mother of God: a history of the Virgin Mary. Yale University Press.

Scholem, G. (1965, reprinted 1996). On the Kabbalah and its symbolism. Schocken Books.

Scholem, G. (1991). The feminine element in divinity. In G. Scholem. On the mystical shape of the Godhead: basic concepts in the Kabbalah. (pp 140-196). Schoken Books.

Shaw, M. E. (2006). Buddhist goddesses of India. Princeton University Press.

Smith, C. (1985). The symbol of the Shekhinah: the feminine side of God. European Judaism, 19(1), 43–46.

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