Wagner is one of the most recondite men our society has produced.
This thread is dedicated to exploring his final opera - Wagner's magnum opus - Parsifal, and his exegesis of Christianity imbued within.
First a disclaimer and a suggestion:
1) The thread will not include music theory. Perhaps I will cover that in another post, but it is not my strength.
2) Before continuing, take a second and pull up the overture to Parsifal.
Solti's rendition is great.
For the folks at home:
Wilhelm Richard Wagner was truly a polymath. A brilliant polemicist, philosopher, and composer, Wagner contributed heavily to the cultural development of 19th c. Europe. He is primarily known for his 13 completed operas - the final of which being Parsifal.
The first hint of Parsifal can be traced to 1848. The inaugural performance was in July of 1882.
During these 30+ years his opinions on almost everything would fluctuate.
The staunch mensch of Deutschland would remain.
i.e.
“I am the most German being. I am the German spirit.”
For a time, Wagner undoubtedly was an adherent to Schopenhauer's 'neo-Buddhism'.
Later, however, in his letters and the theme of Parsifal, a renewed veneration of Christ is apparent.
Did this signal a true turning for Wagner, or was he merely a Buddhist in a Christian's gown?
Some claim Parsifal is simply a neo-Pagan opera with Christian overtones.
This explanation ignores too much of Wagner's later writings. As we will see, Wagner's Christianity is clearly heterodox, yet he makes a noticeable philosophical shift with his final work.
Far from being an opera centralized around Christ, Parsifal has clear pagan undertones.
In fact, Christ is never mentioned by name in the entire opera, yet, in his journal, Wagner would write, "The founder of the Christian religion was not wise: He was divine."
A level of abstraction and distance is present throughout Wagner's exegesis of Christ's teaching.
Yet, he still sought in Parsifal to, "bring deliverance to the deliverer."
Wagner considered the modern church to be critically flawed.
Wagner viewed the church as inundated with degenerate dogma and corrupt machinations. Attributing this to the influence of "the spirit of Judaism" on the gospel, Wagner sought to reorient Christianity upon the central figure of Christ with his final opera.
Wagner's claim, "Genuine music has the power of deliverance from the fault of mere appearance," must be understood in his goal with creating Parsifal. He was attempting to remove the veneer of 19th c, Christianity, and become a true reformer.
This was Richard Wagner.
Wagner did not see himself as merely some luminary of the age, but rather a man who could, and would, reinvent human culture. Parsifal would be his final statement, and it undoubtedly shows a shift toward Christ.
I'll not wager whether Wagner was saved or not, but his Christianity is often at odds with Christ's teachings and broadly understood Christian doctrine.
For instance, Wagner claimed Jesus was likely not a Semite, but instead a gentile (Greek).
Wagner heavily attached himself to Christ's ascetic lifestyle and teachings of love. Vehemently against the egotist, Wagner saw neighborly love as Christ's paramount lesson. Self-denial and the rigorous pursuit of one's calling guided Wagner's late-stage philosophy.
Perhaps surprisingly, Wagner espouses a vague universalism in Parsifal.
Congruently, he intended Parsifal to be a work solely for the German people.
Only later did he included the wider faith as his audience.
In the weeks prior to the first show, Wagner selected the Jewish conductor, Hermann Levi, to direct Parsifal. Wagner attempted to convert him to Christianity and claimed his antisemitism was a bygone facet of his youth.
His letters show this 'bygoneness' was likely untrue.
The character of Parsifal may be Wagner's most obvious break from Schopenhauer and Buddhism.
The archetype of the knight defies the austere and flagellant-esque nature of the monk. The knight is manly and leads others to bliss.
In a sense, Wagner never fully departed from his youthful rejection of Jesus Christ as the son of God. Yet, after Parsifal, to claim he was a follower of eastern religions or a temporal volkish creed would seem incorrect.
Wagner tasted a morsel of Christ's love and he knew it.
Parsifal is the chef-d'oeuvre of one of the world's foremost geniuses.
The opera is both explicitly Christian and pagan.
It's as if the Wagner of the 1850s and the 1880s merged to allow their respective best parts to triumph.
Now, sit back and enjoy the Holy Grail of operas.
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Between AD 113 - AD 193 the attitude of Rome shifted from an having assured right of conquest to questioning the ethics of "empire".
Looking at these two columns we can literally see the Roman Empire losing their taste for expansionism.
The Column of Trajan (CoT) depicts his conquest of Dacia in the AD 100s. In the following years Trajan would expand Rome's border to its maximum extent.
These were likely the empire's best years and the optimism of her people along with their resolve showed they wanted more.
The Column of Marcus Aurelius (CoA) shows Rome's victory over Germanic tribes around the Danube around AD 180.
During Marcus Aurelius' reign he wrote a stoic journal-esque book titled "Meditations" in which he lamented the necessity of war and began considering humanist ethics.
This thread will explore some popular criticisms of Richard Wagner and attempt to dispel them.
First, I'm unapologetically a great admirer of Wagner. I think his genius is unmatched not only in opera but in the artistic realm.
I'll explain...
Wagner is a great example of the Heideggerian confluence of history and progress. His art is monumentally spiritual.
Drawing deeply from German lore, Wagner poured his soul into creating his operas. The outflowing passion was so genuine and touching it had an ethnogenic effect.
Only a first rate genius could provoke such raw emotion from his audience. It touches almost everyone who hears it.
A young Ad0lf H1tler, met one of his closest friends at a showing of Wagner's Rienzi.
Recounting the event, H1tler allegedly said, "At that hour it all began!"
His father was butchered before his eyes, he was driven from his home, enslaved by his kin, and forced into destitution. Most men would succumb.
Sigmundur would not.
He would become a renowned warrior and eventually bring Christendom to the Faroe Islands.
Sigmundur’s life and actions are recorded in the Færeyinga Saga.
This history records the lives and deeds of important Norwegians and Faroese during the final years of the first millennium AD into the dawn of the second.
It was likely authored during the 1200s in Iceland.
Brestir, father of Sigmundur, was impaled by a rival’s spear while his son sat nearby and watched. Comforting his distraught cousin, Sigmundur said, “Let us not weep, cousin, but remember it the longer.”
He was spared from death by his father’s rivals, but sold into slavery.
The first codefication took place under the Frankish King Clovis (481-511).
Moving from oral/ancestral legacy of jurisprudence to a literary one heavily influenced NW Europe.
Here are a few of SaxonGurth’s favorite laws:
Gallo-Romans trained in the Roman legal tradition assisted the Franks in translating their customs into law.
An important development is the codification of the ‘wergild’ system.
Some laws are required in every just society. Here’s how the Franks dealt with rapists.
Salic Law was undoubtedly a tacit endorsement of legalism. Take for example the laws ‘Concerning Insults’.
Today, we live in a much more developed society. In lieu of a fine you now lose your job, access to easily transferable capital, and people threaten your life + family.