Tuesday, October 12, 2010

Watkins, Vernon - The Childhood of Hölderlin

Watkins, Vernon Phillips, 1906-1967 :  The Childhood of Hölderlin [from The Collected Poems of Vernon Watkins (1986) , Golgonooza Press ]



'Only one Summer grant, you Powerful Ones,
   And one Autumn to my full-ripened song,
      That my heart willingly by the tender
         Harp-strings be satisfied; let me die, then.
The soul to which its godlike right when alive
   Came not, down in Orcus shall find no rest;
      But once the holy one that against
         My heart ties close, the poem, is uttered,
Welcome, then, O peace of the world of Shades!
   Content am I, even if the play of strings
      Has not down-guided my footsteps; once
         Lived I as gods live, and more I crave not.'
'To the Fates' ---Hölderlin


1



1   Surely the racing foal has discerned through darkness
2   The light out of which man came, and the violet-root

[Page 305 ]


3   Has sucked the fountain over which Dante bent
4   And found the river of light. Yet dust is dust.
5   Who could rebuild from this the childhood of Hölderlin?

6   Who dare look twice, who dare look once, into heaven?
7   He looked, his eyes upheld, and the aether loved him.
8   In that pure instant he knew the workings of nature.
9   He had found stillness, the calm of beautiful bodies.
10   When he looked down, his eyes were blinded to shadows.

11   Refusing change, he fashioned the shafts of the Odes,
12   A quiver of joy. Where faith from the single eye
13   Travelled, the light was immortally true; yet he
14   Suffered. A wound was in the nature of man.
15   He grieved, while Spring restored green life to the tree.

16   He thought of that ancient error, returning home.
17   Sophocles' music changed him; the chorus-endings
18   Pierced his marrow: joy had a tragic base.
19   Nothing but grief could match the joy in his heart.
20   The wound of love was his, the unhealing wound.

21   In tragic suffering he touched the heart of the god.
22   Pindar taught him majesty, Sophocles, beauty.
23   Under creation moved the myth of Empedocles.
24   Harmonious nature differed from exiled man.
25   Yet man knew God: for him the universe mourned.

2



1   He came, like love, to beseeching strings. Before birth
2   He had experienced death. He sang in the cradle.
3   He knew the tenderest fire in eyes declined
4   Where his mother leaned. Then, racing out in the fields,
5   True friends he found: the mountains were his companions.
6   At dusk the rivers returned to the edge of the eyes.
7   He touched the stars, the wind, the crowns of the reeds.

8   If he lingered late, he felt the sigh of the dew
9   Like souls found late upon Lethe. In purest darkness
10   His eyes shone with tears. He thought of the underworld.
11   He grew in stature. He felt the arms of the gods
12   About him. When people spoke, he remained confused.
13   If he touched a bud, he knew the secrets of nature.
14   The Rhine, the demi-god, thundered, a Titan in chains.

[Page 306 ]



15   At evening he would return by a wooded path
16   To his mother's house where myths of the Greeks were stored.
17   His eyes marvelled, reading the deeds of heroes.
18   At night, when his book was closed, the curtain stirred,
19   Pure gold in the rising moon; and he saw the valleys
20   Transformed with unearthly light. He acclaimed his kindred.
21   Quite still, he smiled, caught up to the plains of heaven.

22   'Holy dawn, the man who is not a hero
23   Does not see you; therefore you are not honoured,
24   Beautiful sun-god; therefore your lyre is silent,
25   Except where pious peoples watch you ascend.
26   You are too still for the eyes of men; your music
27   Rises solemn, not knowing trouble or care,
28   In perfect praise, much brighter than any dream.

29   I have known and loved you, Aether, better than men.
30   Late, when moonlight bathed the enchanted fields,
31   When the last notes of the sun-youth's lyre had faded
32   Leaving the listening mountains lost in music,
33   I have seen them walk, in airs of the gods, those genii,
34   Patient as stars. My tongue is the tomb of angels.
35   My words are silence. Orpheus plays to the Shades.'

36   Yet nearer the bone were his words on the master of tragedy,
37   After the sun-god's music, this upon Sophocles:
38   'Many attempted in vain, through joy, the most joyful to utter;
39   Here, at last, I am held: here, in the tragic, it speaks.'

3



1   Once he saw the two halves of life in a lake,
2   Swans on the lake, and above it, falling blossoms
3   Touching the surface dividing youth from age.
4   Then, where they dipped through the surface, all was shadow.
5   Had he seen the future, by walls of Winter entombed,

6   Discoursing, when Waiblinger saw him, of Zimmer's kindness,
7   A mask of deference hiding the features of youth
8   Of one the world had rejected? Who could have heard,
9   In that breath of suspended magic, the weather-vane clatter
10   Of the castle to which he was doomed?

4



1   Early, taught by Greece,
2   He sought the heroic in man. Apollo

[Page 307 ]


3   Played to him. That gold fleece
4   Moved on the water; and the host
5   Of Homer's heroes moved. A lost
6   Age compelled him. He must follow,

7   Source of Promethean fire,
8   Source of the Danube's waterfall,
9   The godlike: great desire,
10   Glorious Heracles' feet,
11   With tiger and vine in thrall
12   Where the West and Asia meet.

13   There sprang from ancient silence
14   Music of gods, the clash on rocks of seas.
15   He saw those silver islands,
16   And he heard Mnemosyne's
17   Lament for Achilles and Ajax, Ajax dead
18   In the grotto by the sea-bed.

19   His eyes beyond Greece beheld
20   At the end of the poem 'Bread and Wine'
21   The torch the Syrian held
22   Awakening through the divine
23   Love, that ancient keep
24   Where the old gods fell asleep.

25   Late, caught up by a genius,
26   Borne over streams and dawn's strange lands,
27   Their peaks flowering in Asia's flame,
28   Seeking John, the witness,
29   To Patmos, the last island,
30   He in a vision came.

31   The lightning held him.
32   He thought to have seen God's face in youth
33   As John beheld Him,
34   But saw, where ages converged, the sign
35   Single and forever,
36   Poured to the dust like wine.

37   This was the bridal feast
38   Where Greece, by Christus' lightning stripped,
39   With Asia and the East
40   Met in love's utmost wish.
41   And the Baptist's head in the dish
42   Shone like unfading script.

[Page 308 ]



43   All stood at the bridal feast
44   Changed by the downward-pointing sign.
45   The deepest joy was released
46   By the deepest shadow in death.
47   'Since Christ, like morning mist
48   Are the names of the souls of breath.'

5



1   The pine moves. Like an instrument it responds
2   To the music of Earth. It drinks the life of the underworld.
3   The pine-cone falls, rolls, rain-sodden, at rest.
4   Under the rock thunders, remorseless, the waterfall,
5   And trampled, year upon year, by confused horses,
6   The violet-root secretes the breath of the century.

7   Poet of rivers and supernatural love,
8   His crime was tenderness. Goethe was reigning in Weimar,
9   Holding, majestic, his court, like a classical sun.
10   For Hölderlin Schiller surpassed him, the last of the Hellenes,
11   An unapproachable star. Yet neither accepted
12   Their eccentric visitor, pledged to a loftier myth.

13   Acclaiming creation hung on the word of God,
14   His was the hardest task, his lot to be spurned;
15   And yet his fragments outshine their accomplished works.
16   The living universe moves in the final hymns.
17   The measure, there, is the deepest measure of thought,
18   Sprung from the purest love, for love is the measure.

19   'The beginning of riches is truly', he said, 'in the sea',
20   Springing from dissolution, the dazzling one
21   Casting up shells, out of its boisterous movement
22   Casting up Greece, the light of perfect meanings,
23   The shape of perfect statues, that are still:
24   How soon the tumultuous waters make all nothing.

25   Terrible destinies sleep in the shadow of calm.
26   The prophets of order suffer on harmony's wheel
27   The tension between their vision and that which exists.
28   Involved in the sun, the language of petals and leaves
29   His mother tongue, he saw, as one blind, by miracle
30   Given true sight, divinity's earth-born day.

31   And late, remembering the mountains and the Dordogne,
32   His eyes fixed in thought on the tumbling river,

[Page 309 ]


33   He wrote, at the end of the Andenken:
34   'Great as a sea,
35   The river goes out. The sea, though,
36   Takes and gives recollection,
37   And love, too, fastens the eyes intently.
38   What endures, however, poets create.'

6


1   He saw Dionysus clear from the forge of Vulcan,
2   Birthplace of wonders, flash of the deathless moment.
3   For who could train down with such grace the intuitive lightning
4   To the thunderous chains of his cloud? The courses of rivers
5   Remained a compelling mystery; yet when he wrote
6   Of these, he no longer watched, he became the river.
7   So swift his thought, so close to the life he saw,
8   He knew the rose as the rose is known to herself,
9   Fell with the cataract's fall, or became that eagle
10   Of piercing sight, or learnt the time of the fig-tree,
11   Not by time, but by breast-feather and leaf.

7



1   Dawn breaks; the sunlight moves like a spirit.
2      Faint breezes play through arresting leaves. The morning
3         Moves through the sky. The divine, far-reaching blueness
4            Yields to the flight of birds.

5   Now he should come, the serene, transfiguring hero
6      Rocked in light's cradle, bearing the snake he has killed.
7         Too dark without him were Earth, and the cloistered greyness
8            Walled from sunlight and flowers.

9   What might the gift not bring to their holy light
10      Who ask love only? Sacrifice willed by the heavenly ones
11         Raises our god-pierced eyes. Our selves are nothing;
12            That which we seek is all.

13   Earth is green, is gay, but is fair no longer.
14      Wild is the sea, and white: the ships are glorious.
15         The running river looks for a vanished picture.
16            Who is at peace, what mortal?

17   Surely, below, the goddess lives, Diotima.
18      Did she not lift me, blinded, carried to godhead,
19         Resting with genius in clouds? The cataract thunders;
20            But, for the lovers, stillness.

[Page 310 ]



21   Truth, I have seen her live, here, in the body
22      Moving; not a far country. No medallion
23         Of Hellas matched her. Death has fastened her eyelids.
24            Orphaned is night, is morning.

8


1   But now it was late.
2   The sands were chill, no comfort in earth, and in air
3   The bird of night which hovered before his eyes
4   In premonition of exile, herald of fate,
5   Left him now, to return when the hour of death
6   Closed his lips on an incomprehensible prayer.
7   In the room where he passed his days his book lay open,
8   But the verses he made in age were formal and simple;
9   He scattered some on the stream from the tree of his tower,
10   Like leaves of acceptance, tranquil in thought and rhyme.
11   Long he lived there, a stranger to his own name,
12   Entranced with landscape, smiling over the Neckar,
13   Dying beyond his time.

9



1   If there could be
2   A second genesis of the first Adam,
3   His mind fixed on the all-creating God,
4   A child to the mother raised, his eyes remaining
5   Full of that first pure concord, light with light,
6   Adam redeemed, both Heaven and Earth at once
7   Mirrored in eyes, proportioning the limbs,
8   The mountains moving in their primal shape
9   In dew and worship, cities and their rivers
10   Moving in harmony with that first music,
11   Hölderlin's dream would live.
12   But now he speaks
13   In fragmentary language
14   Of castles built by the heavenly ones; man as demi-god,
15   And a world huger, torn in fragments, glory
16   Accessible only to faith, miraculous bridges,
17   Visions too great for man without the cadence
18   And broken utterance of our elected guide.

19   And still, through darkness, Nazareth, Capernaum;
20   The hymn to the Madonna;

[Page 311 ]


21   Holy vibrations of unbounded joy
22   Still sounding from the deepest hour of man,
23   Grief keeping pace with joy.
24   Still, since the great wrong and the wrong redeemed,
25   To live would be to suffer, from that hour.

26   Because his song was pure false tongues are silent.
27   Through him the dead speak, and the quick are changed.

© Copyright G. M. Watkins

Author Name: Watkins, Vernon Phillips, 1906-1967
Poem title: The Childhood of Hölderlin
Volume Title: The Collected Poems of Vernon Watkins
Place of publication (of source volume): Ipswich
Publisher: Golgonooza Press
Publication date of electronic edition: 2000
Publication date of source volume: 1986
Start page: 304
ISBN: 0903880334
Source: Literature Online
Publication note: Preliminaries and editorial matter omitted.
Place, publisher and date of online version: Cambridge, Chadwyck-Healey (a Bell & Howell Information and Learning company), 2000
Copyright statement for the source volume: © Copyright G. M. Watkins
Copyright statement for the electronic edition: Copyright © 1996-2010 ProQuest LLC. All rights reserved.
 

Saturday, October 9, 2010

Una Maravillosa Banda Sonora de una Excelente Película

Bandas Sonoras - Melody


Año: 1971.
Pais: Gran Bretaña.
Director: Waris Hussein.
Género: Romance, drama, comedia.
Música: The Bee Gees, Richard Hewson Orchestra, Crosby Stills Nash & Young.
Productor: David Hemmings, David Puttnam.
Guión: Alan Parker.
Reparto: Mark Lester, Tracy Hyde, Jack Wild, Sheila Steafel, Roy Kinnear, Billy Franks, Ken Jones, Kate Williams, Colin Barrie, Hilda Barry, James Cossins, Billy Ferguson, Heather Gibson, Robin Hunter...
Fotografía: Peter Suschitzky.
Duración: 103 min.

Sinopsis: "Daniel" (Mark Lester) es un niño tímido a quien le cuesta hacer amigos y funcionar en los rígidos esquemas de su colegio. Aún así, hace amistad con un chico rebelde "Ornshaw" (Jack Wild), con quien recorren la ciudad hasta que Daniel conoce a "Melody"(Tracy Hyde) , una alumna de quien se enamora perdidamente. Tanto, de hecho, que surge en ambos la idea de casarse. No cuando sean grandes, sino ahora, en el presente eterno de su infancia con sus 12 años... toda una vida.
Melody es una de esas rarezas que el cine se permite de cuando en cuando, una película protagonizada por niños pero que le habla principalmente a los adultos. Un romance ¿acaso prematuro? que llena de alegría y una historia que parte en el mundo normal pero desemboca en un delirio anárquico propio de los sueños.
El primer guión de "Alan Parker" (donde ya se perfilaba el inicio de su brillante carrera). Resultó un gran éxito en países como Japón y algunos paises Latinoamericanos. De culto para generaciones de fanáticos. Cosa rara en EEUU tuvo criticas atroces en su estreno que surtieron un efecto negativo y solo se la considero cuando en Japón y América Latina se convirtío en un boom. En Japón es proverbial la locura que desato, y claro también los millones que eso produjo para los productores de la película, los actores principales en especial "Tracy Hyde" viajaron en varias oportunidades a dicho país.

¿Qué fue de la vida de los actores principales de “Melody”?

Cuando los actores principales de “Melody” rodaron esta película en 1971; Tracy Hyde (Melody Perkins) tenía 11 años, Mark Lester (Daniel Latimer) 12 años y el inmortal Jack Wild (Ornshaw) tenía 18 años pero aparentaba de 13 o 14 años en la película.

Tracy Hyde: (Melody Perkins)
Tiene 49 años, está casada en un segundo compromiso y tiene tres hijos, gracias a la película “Melody” es una leyenda en Japón. Actualmente reside en Londres y gestiona el negocio familiar una clínica veterinaria. Su última aparición como actriz fue en "The Bill” en 1988.


Mark Lester: (Daniel Latimer)
Tiene 50 años, está casado y vive en Cheltenham, donde él y su esposa trabajan como osteópatas (Quiroprácticos). Tienen tres hijas. Su última aparición como actor fue en “Crossed Swords” en 1977.

Jack Wild: (Ornshaw)
Lamentablemente este último actor falleció a los 53 años, víctima de cáncer después de haber desperdiciado su vida y talento entre los años 1982 a 1991 (alcoholismo, fumador empedernido, drogas) En el año 1991 reaparece como actor secundario y con ganas de recuperar el tiempo perdido para participar en la película “Robin Hood” en un pequeño papel, pero el cáncer detectado en la boca a destiempo lo postró para siempre, solo para esperar la muerte el 2 de marzo de 2006.
Solo Jack Wild siguió con su carrera actoral de manera fructífera a comparación de sus compañeros de reparto en “Melody”.
Fue nominado a un Oscar, por su papel (The Artful Dodger) en la película "Oliver" en 1968 curiosamente compartió el protagonismo con su compañero Marck Lester (Oliver Twist).
Su última aparición como actor fue en un filme independiente británico “Moussaka & Chips” en el 2005.

Lista de Temas
01-In The Morning
02-In The Morning (Instrumental)
03-Melody Fair
04-Melody Fair (Instrumental)
05-Spicks And Specks
06-Romance Theme In F
07-Give Your Best
08-To Love Somebody
09-Working On It Night And Day
10-First Of May
11-First Of May (Instrumental)
12-Seaside Banjo
13-Teachers Chase
14-Teach Your Children

Descargar

Lost Rod Serling Interview, 1970 pt02



In 1970 University of Kansas professor James Gunn interviewed a series of science fiction authors for his Centron film series "Science Fiction in Literature". This footage from an unreleased film in that series featuring an interview with Rod Serling, which wasn't finished due to problems with obtaining rights to show footage from Serling's work in television. This reconstruction is based on the original workprint footage that was saved on two separate analog sources since the audio track was separate. Re-syncing the footage was a long involved process as the audio track didn't match the film and there was substantial sync drift. While not perfect, there's a lot of interesting information on writing for television in the dialogue with Serling as well as a prophetic statement about his health at the beginning.

Lost Rod Serling Interview, 1970 pt01




In 1970 University of Kansas professor James Gunn interviewed a series of science fiction authors for his Centron film series "Science Fiction in Literature". This footage from an unreleased film in that series featuring an interview with Rod Serling, which wasn't finished due to problems with obtaining rights to show footage from Serling's work in television. This reconstruction is based on the original workprint footage that was saved on two separate analog sources since the audio track was separate. Re-syncing the footage was a long involved process as the audio track didn't match the film and there was substantial sync drift. While not perfect, there's a lot of interesting information on writing for television in the dialogue with Serling as well as a prophetic statement about his health at the beginning.

Friday, October 8, 2010

Anne-Sophie Mutter


Berg's Lulu

Alban Berg: Lulu (Opera in 3 Acts-Original Unfinished Version)



ALBAN BERG (1885-1935)

LULU (Opera in 3 Acts-Original Unfinished Version)

Libretto Alban Berg after Franz Wedekind tragedies Erdergeist & Büchese der Pandora


Cast:
Anneleise Rothenberger
Toni Blakenheim

Gerhard Unger

Kristin Meyer

Erwin Wohlfahrt
Kim Borg
Benno Kusche


Philarmonic Staatsorchester Hamburg
Leopold Ludwig

Disc: 1

1. Prologue
2. Scene One: Darf Ich Eintreten? - Mein Sohn!?Gnadige Frau...Frau Medizinalrat/Sie Bekommen Mich Noch Lange Night/Wie Ist Dir?
3. Scene One: Machen Sie Auf!/Auf Einmal Springt Er Auf/Noch Nicht Wieder Zur Besinnung Gekommen?/Kannst Du Die Wahrheit Sagen?/Ich Mochte Tauschen Mit Dir.../Canon/Wollen Sie Mir Zuhaken
4. Scene Two: Eva! - Befehlen?/Ich Finde, Du Siehst Heute Reizend Aus
5. Scene Two: Den Hab' Ich Mir Auch Ganz Anders Vorgestellt
6. Scene Two: Was Tut Denn Ihr Vater Da?/Wenn Ich Ihr Mann Ware
7. Scene Two: Du Hast Eine Halbe Million Geheiratet
8. Scene Two: Ich Darf Mich Jetzt Hier Nicht Sehen Lassen
9. Scene Two: (Verwandlungsmusik)
10. Scene Three: Seit Ich Fur Buhne Arbeite/Noch Etwas, Bitte
11. Scene Three: Uber Die Liesse Sich.../Ich Hatte Bei Herrn Dr. Schon Das Vergnugen/Sie Hatte Einen Ohnmachtsanfall/Das Hattest Du Dir Besser Erspart
12. Scene Three: Wie Kannst Du Die Szene Gegen Mich Ausspielen/Mein Alter! Meine Welt!/Sehr Geehrtes Fraulein...

Disc: 2

1. Scene One: Sie Glauben Nicht, Wie Ich Mich Darauf Freue/Konntest Du Dich Fur Heute Nachmittag Nicht Freimachen?
2. Scene One: Gott Sei Dank.../Er Hat Sie Namlich Ursprunglich Heiraten Wollen/Hast Du Oben Abgeschlossen?
3. Scene One: Die Matinee Wird...
4. Scene One: Sein Vater! - In Paris Ist.../Wo Ist Denn Der Hin?/Du Kreatur...
5. Scene One: Wenn Sich Die Menschen.../Nieder, Morderin! In Die Knie!/Du Kannst Mich Nicht Dem Bericht Ausliefern!
6. Scene One: Verwandlung (Filmmusik)
7. Scene Two: Er Lasst Auf Sich Warten...
8. Scene Two: Sie Wolten Der Verruckten Rakete.../Mit Wem Habe Ich...Sie?
9. Scene Two: Hu, Kleine Lulu/O Freiheit! Herr Gott Im Himmel!
10. Scene Two: Wenn Deine Beiden Grossen Kinderaugen Nicht Waren/Durch Dieses Kleid Empfinde Ich Deinen Wuchs
11. Variationsmusik
12. Schlussmusik
13. Nein! Morder! Polizei!

NO MIRRORS, DO NOT REUPLOAD TO POST ON OTHER SITES, MY OWN RP OF MY OWN CD, THANKS!!

http://rapidshare.com/files/376544876/AlBeLu.part1.rar
http://rapidshare.com/files/376545064/AlBeLu.part2.rar
http://rapidshare.com/files/376544785/AlBeLu.part3.rar
http://rapidshare.com/files/376544770/AlBeLu.part4.rar
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Bach & Schumann: WOW!


    Music → Johann Sebastian Bach: 6 Sonatas for Violin Solo with Piano Accompaniment by Schumann (1996)

  • Johann Sebastian Bach: 6 Sonatas for Violin Solo with Piano Accompaniment by Schumann (1996)

    Johann Sebastian Bach: 6 Sonatas for Violin Solo with Piano Accompaniment by Schumann (1996)
    2CD | EAC Rip | FLAC(tracks) + CUE + LOG | 53:28 + 65:30 | No Scans | 530 MB
    Genre: Classical | Label: MD&G Records

    This CD presents the rarely recorded version of Johann Sebastian Bach's complete solo violin works with piano accompaniment by Robert Schumann. Schumann's piano accompaniment adds a conversational element to the music that I would have sworn I would never have associated with these works. It is a musical conversation across centuries between two great German masters. You should not be worried about Schumann taking over control from Bach - Schumann's added piano part is only accompaniment as the title indicates. Besides this recording emphasizes the violin in the sound picture and places the piano in the background. The playing is good but it doesn't reach John Holloways's (on ECM) metaphysical heights... well, maybe these musicians don't aim for those heights at all... it is more of a human interpretation.
    Performers:
    Benjamin Schmid, violin
    Lisa Smirnova, piano
    More info:
    http://www.amazon.com/6-Sonatas-Violin-J-S-Bach/dp/B0000021GP

    Tracklist:
    CD1:
    Sonata for solo violin No. 1 in G minor, BWV 1001
    01. I. Adagio (3:52)
    02. II. Fuga. Allegro (4:37)
    03. III. Siciliano (3:05)
    04. IV. Presto (2:12)


    Partita for solo violin No. 1 in B minor, BWV 1002
    05. I. 1. Allemande ... 2. Double (7:41)
    06. II. 1. Courante. ... 2. Double. Presto (4:08)
    07. III. 1. Sarabande ... 2. Double (3:54)
    08. IV. 1. Tempo di Bourree ... 2. Double (4:09)


    Sonata for solo violin No. 2 in A minor, BWV 1003
    09. I. Grave (3:34)
    10. II. Fuga (6:50)
    11. III. Andante (5:21)
    12. IV. Allegro (3:35)


    CD2:
    Partita for solo violin No. 2 in D minor, BWV 1004
    01. I. Allemande (4:12)
    02. II. Courante (2:31)
    03. III. Sarabande (3:57)
    04. IV. Gigue (3:34)
    05. V. Chaconne (12:13)


    Sonata for solo violin No. 3 in C major, BWV 1005
    06. I. Adagio (4:34)
    07. II. Fuga. Alla breve (9:27)
    08. III. Largo (3:24)
    09. IV. Allegro assai (3:16)


    Partita for solo violin No. 3 in E major, BWV 1006
    10. I. Preludio (3:12)
    11. II. Loure (4:28)
    12. III. Gavotte en Rondeau (2:52)
    13. IV. 1. Menuet 1 ... 2. Menuet 2 ... 3. Menuet 1 da capo (4:06)
    14. V. Bourree (1:21)
    15. VI. Gigue (1:50)


    Download: (Links are interchangeable)
    Recovery Record 5% Added



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    CD2
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Robert Schumann - 4 Symphonies

Music → Robert Schumann - 4 Symphonies - Giuseppe Sinopoli & Staatskapelle Dresden (1996) [FLAC]


Robert Schumann - 4 Symphonies - Giuseppe Sinopoli & Staatskapelle Dresden (1996) [FLAC]

Robert Schumann - 4 Symphonies - Giuseppe Sinopoli & Staatskapelle Dresden [Japan Ed.]
Classical | FLAC(Tracks) | 2 CDs | Tracks: 17 | 135:33 mins | Scans Included | Total ~627 MB
HF.com + ULD.com | Release: 1996 | Language: Neutral | Recovery: 10%

Track list:

Disc 1:

1. Symphony No. 1 in B flat major ('Spring'), Op. 38: 1. Andante un poco maestoso - Allegro molto vivace
2. Symphony No. 1 in B flat major ('Spring'), Op. 38: 2. Larghetto - attacca:
3. Symphony No. 1 in B flat major ('Spring'), Op. 38: 3. Scherzo. Molto vivace - Trio I/II
4. Symphony No. 1 in B flat major ('Spring'), Op. 38: 4. Allegro animato e grazioso
5. Symphony No. 2 in C major, Op. 61: 1. Sostenuto assai - Allegro, ma non troppo
6. Symphony No. 2 in C major, Op. 61: 2. Scherzo. Allegro vivace
7. Symphony No. 2 in C major, Op. 61: 3. Adagio espressivo
8. Symphony No. 2 in C major, Op. 61: 4. Allegro molto vivace

Total: 71:47

Disc 2:
1. Symphony No. 3 in E flat major ('Rhenish'), Op. 97: 1. Lebhaft
2. Symphony No. 3 in E flat major ('Rhenish'), Op. 97: 2. Scherzo. Sehr mäßig
3. Symphony No. 3 in E flat major ('Rhenish'), Op. 97: 3. Nicht schnell
4. Symphony No. 3 in E flat major ('Rhenish'), Op. 97: 4. Feierlich
5. Symphony No. 3 in E flat major ('Rhenish'), Op. 97: 5. Lebhaft
6. Symphony No. 4 in D minor, Op. 120: 1. Ziemlich langsam - Lebhaft - attacca:
7. Symphony No. 4 in D minor, Op. 120: 2. Romanze. Ziemlich langsam - attacca:
8. Symphony No. 4 in D minor, Op. 120: 3. Scherzo. Lebhaft - Trio - attacca:
9. Symphony No. 4 in D minor, Op. 120: 4. Langsam - Lebhaft - Schneller - Presto

Total: 63:46

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Georg Heym "Die Morgue"

Georg Heym's The Morgue

Silently on their soles the wardens slip
Where through the cloth white skulls gleam in the bins.
We dead ones gather for the final trip
Through deserts wide and sea and winter winds.

We are enthroned on high bald catafalques,
We lie with black rags hideously spanned,
The mortar falls. And from the ceiling's balks
A Christ is stretching toward us his large hands.

Gone by is our time. And done the rite.
We are beneath. Look how we now are dead.
In white eyes dwells for us already night,
Not evermore we see a morn rise red.

Step backward from our majesty away,
And do not touch us who can now espy
The land in winter wide, where shadows stay
Whose blackened shoulders hide the evening !sky.

You who like dwarfs are shriveled up and shrunken,
You who are lying wrinkled on our knee,
We grew above you, we like mountains high,
As great as gods, to night's eternity.

With candles are we laughably bedecked,
We whom they once from hollow corners drew
Still grunting, now, see, our chests are flecked
With blue over which at night the deathbird flew.

We kings who, dangling, have been cut from trees
From whirring air, the kingdom of the wings,
And some who glided deep through many reeds;
An animal white, its eyes like round soft rings.

Thrown up by autumn. Foul fruit of the years,
At summer to the holes of gutters swept
The fallow spider of July heat crept.
Do we now rest forgotten in the mute tower?

And shall we as a wave in Lethe flow?
Or tossed round chimneys by the winter shower
Like jackdaws riding on the fire glow?
Shall we be flowers? Shall we turn into birds,

In azure's pride, in wide seas' angry mood?
Or will we wander in the depth of the earths
As moles and mute in the dead !solitude ?
Shall we be dwellers in the locks of dawn,

Or bloom in trees, slumber in fruits at day,
Blue dragon flies over sea anemones
Trembling at midday in a silent bay?
Shall we be like a word by no one heard?

Or smoke that flutters in an evening beam?
A cry by which a joyful man is stirred?
Or a beacon at night? Or a dream? . . .
We unknown beings, poor and without names,

We died in empty cellars - you
Why do you call us with our burnt-out flames,
Why trouble this our happy rendezvous?
See him there out of whose large mouth unhinged

Gray laughter in a mirthful chuckle ran,
And on his chest his long long tongue is crimped,
He laughs at you, that husky pelican.
And he will bite you, for he was a guest

Of fishes many weeks. Smell how he stinks,
Look, in his hair a snail still has its nest
That mockingly at you with feelers winks.
- A little bell -. And we are moving out.

To us on blackened hands will darkness creep,
In loneliness we rest in the vast house,
And countless coffins on high walls are deep.

Will he not come? We have the shrouds all on,
And death shoes too, and all of us are fed.
Where is the Prince, he whol will lead us on,
Whose large flag marches, when we go, ahead?

Where will his loud voice blow for us its tone?
Into what twilight's dusks shall we now fly?
Forsaken stand in solitude alone
Before what empty heavens' scorn and lie?

Eternal stillness. What was life before
Now weathers and decays in blackened gloom.
The wind of death that now leaves our door,
The dark lungs filled with dust from this our tomb,

Heavily breathes outside where rustles rain,
Dull-toned and far, like music in the ear
That darkly listens to the storm at night,
And through the house run calls full-voiced and blear.

And our festering's blue and shining halo
Is kindled over our face, a light.
A rat hops over our naked toe,
Come on, we have enough for you to bite.

Once we set forth begirded as are giants,
Each one was clanking just like a Goliath.
Now we have only mice as satellites,
And all our flesh became lean maggots' path.

We, Icarides, who with their once white wings,
Have blustered once in the blue storm of light,
We could still hear what the great towers sing,
When we rushed headlong into black death's night.

On distant plains of the lost heavenly lands,
On oceans wide where far the billow went,
We proudly flew in the red brand of dusk
With sails so large, which storm and weather bent.

What did we find in beams of heavens' ends?
An empty nothing. Slack are now our feet,
Just like a cent that in his empty hands
A beggar rattles at the edge of streets.

The Lord still waits? The house with us abounds,
The chambers round the caravanseray,
The market of the dead, whose bones did sound
Like comets into the deserts loud away.


Die Morgue

Die Wärter schleichen auf den Sohlen leise,
Wo durch das Tuch es weiß von Schädeln blinkt.
Wir, Tote, sammeln uns zur letzten Reise
Durch Wüsten weit und Meer und Winterwind.

Wir thronen hoch auf kahlen Katafalken,
Mit schwarzen Lappen garstig überdeckt.
Der Mörtel fällt. Und aus der Decke Balken
Auf uns ein Christus große Hände streckt.

Vorbei ist unsre Zeit. Es ist vollbracht.
Wir sind herunter. Seht, wir sind nun tot.
In weißen Augen wohnt uns schon die Nacht,
Wir schauen nimmermehr ein Morgenrot.

Tretet zurück von unserer Majestät.
Befaßt uns nicht, die schon das Land erschaun
Im Winter weit, davor ein Schatten steht,
Des schwarze Schulter ragt im Abendgraun.

Ihr, die ihr eingeschrumpft wie Zwerge seid,
Ihr, die ihr runzelig liegt auf unserm Schoß,
Wir wuchsen über euch wie Berge weit
In ewige Todes-Nacht, wie Götter groß.

Mit Kerzen sind wir lächerlich umsteckt,
Wir, die man früh aus dumpfen Winkeln zog
Noch grunzend, unsre Brust schon blau gefleckt,
Die nachts der Totenvogel überflog.

Wir Könige, die man aus Bäumen schnitt,
Aus wirrer Luft im Vogel-Königreich,
Und mancher, der schon tief durch Röhricht glitt,
Ein weißes Tier, mit Augen rund und weich.

Vom Herbst verworfen. Faule Frucht der Jahre,
Zerronnen sommers in der Gossen Loch,
Wir, denen langsam auf dem kahlen Haare
Der Julihitze weiße Spinne kroch.

Wir, Namenlose, arme Unbekannte,
In leeren Kellern starben wir allein.
Was ruft ihr uns, da unser Licht verbrannte,
Was stört ihr unser frohes Stell-Dich-Ein?

Seht den dort, der ein graues Lachen stimmt
Auf dem zerfallnen Munde fröhlich an,
Der auf die Brust die lange Zunge krümmt,
Er lacht euch aus, der große Pelikan.

Er wird euch beißen. Viele Wochen war
Er Gast bei Fischen. Riecht doch wie er stinkt.
Seht, eine Schnecke wohnt ihm noch im Haar,
Die spöttisch euch mit kleinem Fühler winkt.

- Ein kleines Glöckchen -. Und sie ziehen aus.
Das Dunkel kriecht herein auf schwarzer Hand.
Wir ruhen einsam nun im weiten Haus,
Unzählige Särge tief an hoher Wand.

Ewige Stille. Und des Lebens Rest
Zerwittert und zerfällt in schwarzer Luft.
Des Todes Wind, der unsre Tür verläßt,
Die dunkle Lunge voll vom Staub der Gruft,

Er atmet schwer hinaus, wo Regen rauscht,
Eintönig, fern, Musik in unserm Ohr,
Das dunkel in die Nacht dem Sturme lauscht,
Der ruft im Hause traurig und sonor.

Und der Verwesung blauer Glorienschein
Entzündet sich auf unserm Angesicht.
Ein Ratte hopst auf nacktem Zehenbein,
Komm nur, wir stören deinen Hunger nicht.

Wir zogen aus, gegürtet wie Giganten,
Ein jeder klirrte wie ein Goliath.
Nun haben wir die Mäuse zu Trabanten,
Und unser Fleisch ward dürrer Maden Pfad.

Wir, Ikariden, die mit weißer Schwinge
Im blauen Sturm des Lichtes einst gebraust,
Wir hörten noch der großen Türme Singen,
Da rücklings wir in schwarzen Tod gesaust.

Im fernen Plan verlorner Himmelslande,
Im Meere weit, wo fern die Woge flog,
Wir flogen stolz in Abendrotes Brande
Mit Segeln groß, die Sturm und Wetter bog.

Was fanden wir im Glanz der Himmelsenden?
Ein leeres Nichts. Nun schlappt uns das Gebein,
Wie einen Pfennig in den leeren Händen
Ein Bettler klappern läßt am Straßenrain.

Was wartet noch der Herr? Das Haus ist voll,
Die Kammern rings der Karawanserei,
Der Markt der Toten, der von Knochen scholl,
Wie Zinken laut hinaus zur Wüstenei.

Was kommt er nicht? Wir haben Tücher an
Und Totenschuhe. Und wir sind gespeist.
Wo ist der Fürst, der wandert uns voran,
Des große Fahne vor dem Zuge reist?

Wo wird uns seine laute Stimme wehen?
In welche Dämmerung geht unser Flug?
Verlassen in der Einsamkeit zu stehen
Vor welcher leeren Himmel Hohn und Trug?

Ruhen wir uns aus im stummen Turm, vergessen?
Werden wir Welle einer Lethe sein?
Oder, daß Sturm uns treibt um Winteressen,
Wie Dohlen reitend auf dem Feuerschein?

Werden wir Blumen sein? Werden wir Vögel werden,
Im Stolze des Blauen, im Zorne der Meere weit?
Werden wir wandern in den tiefen Erden,
Maulwürfe stumm in toter Einsamkeit?

Werden wir in den Locken der Frühe wohnen,
Werden wir blühen im Baum, und schlummern in Frucht,
Oder Libellen blau auf den See-Anemonen
Zittern am Mittag in schweigender Wasser Bucht?

Werden wir sein, wie ein Wort von niemand gehöret?
Oder ein Rauch, der flattert im Abendraum?
Oder ein Weinen, das plötzlich Freudige störet?
Oder ein Leuchter zur Nacht? Oder ein Traum?

Oder - wird niemand kommen?
Und werden wir langsam zerfallen,
In dem Gelächter des Monds,
Der hoch über Wolken saust,
Zerbröckeln in Nichts,
- Daß ein Kind kann zerballen
Unsere Größe dereinst
In der dürftigen Faust.


The Expressionism of Georg Heym: A Note and Two Translations
Author(s): Werner VordtriedeSource: Wisconsin Studies in Contemporary Literature, Vol. 4, No. 3, Studies of RecentBritish & Continental Literature (Autumn, 1963), pp. 284-297Published by: University of Wisconsin PressStable URL: http://www.jstor.org/stable/1207280Accessed: 05/10/2010 15:06

Thursday, October 7, 2010

Hans Knappertsbusch conducting Wagner

CONDUCTOR : Hans Knappertsbusch /
ORCHESTRA : Vienna Philharmonic Orchestra (Wiener Philharmoniker) /
SOPRANO : Hilde Guden /
BASS : Paul Schoeffler /
BARITONE : Karl Donch /
TENOR : Gunther Treptow /
CHORUS : Vienna State Opera Chorus / Year 1950-51
 
Prelude (8:47)
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Act 1 (1:10:01)
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Act 2 (1:00:04)
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Act 3 (1:11:01)
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Act 4 (49:15)
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And this is Furt...


CONDUCTOR : Wilhelm Furtwängler /
ORCHESTRA : Orchester der Bayreuther Festspiele / year 1943
 
Act 1 (1:12:28)
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Act 2 (1:02:17)
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Act 3 In the first half (1:09:00)
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Act 3 In the latter half (43:27)
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Knappertsbusch conducting Wagner


CONDUCTOR : Hans Knappertsbusch /
ORCHESTRA : Orchester der Bayreuther Festspiele / year 1951
 
Act 1 (1:57:14)
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Act 2 (1:12:32)
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Act 3 (1:21:56)
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Furtwängler conducting Wagner


CONDUCTOR : Wilhelm Furtwängler /
ORCHESTRA : The Philharmonia Orchestra /
SOPRANO : Kirsten Målfrid Flagstad / TENOR : Ludwig Suthaus / year 1952
 
 
Prelude (10:58)
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Act 1 Scene 1 (6:27)
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Act 1 Scene 2 (10:11)
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Act 1 Scene 3 (21:44)
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Act 1 Scene 4 (8:17)
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Act 1 Scene 5 (27:50)
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Act 2 Scene 1 (16:26)
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Act 2 Scene 2 (44:18)
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Act 2 Scene 3 (25:43)
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Act 3 Scene 1 (55:44)
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Act 3 Scene 2 (10:15)
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Act 3 Scene 3 (16:48)
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Wagner - El anillo

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Presentación
El oro del Rin
La valquiria
Sigfrido
El ocaso de los dioses

Tuesday, October 5, 2010

Hölderlin (IV, 246)

"… und darum ist der Güter Gefährlichstes, die Sprache dem Menschen gegeben[*], damit er schaffend, zerstörend, und untergehened, und wiederkehrend zur ewiglebenden, zur Meisterin und Mutter, damit er zeuge, was er sei / geerbt zu haben, gelernt von ihr, ihr Göttlichstes, die allerhaltende Liebe."

- Friedrich Hölderlin, betitelt mit "Im Walde" nach der Großen Stuttgarter Ausgabe, Bd.2.1, S.325; Betitelung, Zuordnung und Genese jedoch sehr umstritten

* "...that is why language, the most dangerous of goods, has been given to man ... so that he may bear witness to what he is...."


* "...y por consiguiente es el más peligroso de los bienes, el lenguaje dado a los hombres..."

Saturday, October 2, 2010

Movie Review

Feuerreiter (1998)

reviewed by
Steve Rhodes


RIDER OF THE FLAMES
A film review by Steve Rhodes
Copyright 1999 Steve Rhodes
RATING (0 TO ****):  ***
It's almost the turn of the century -- no, not this century. In RIDER OF THE FLAMES (FEUERREITER), it's 1796, and the famous German poet, Friedrich Hölderlin, played with haunting melancholy by Martin Feifel, is madly in love with Susette Gontard (Marianne Denicourt), who shares his passion.
But Hölderlin has a problem. Two actually.
First of all, Susette is a happily married woman who has four delightful young children. She lives with her husband, Jakob (Ulrich Mühe), in their lavish mansion, full of servants. Asking her to give all of this up and run away with him, as he does, is like asking the cow to jump over the proverbial moon.
Second, while Hölderlin, a poor poet who has little success in selling his writings, has the requisite wealthy patron, Baron Isaac von Sinclair (Ulrich Matthes), the Baron is infatuated with Hölderlin and has no desire to share him with Susette.
The story starts in 1802 at Susette's deathbed but quickly flashes back to the first time the poet sees the love of his life. In a movie gorgeously filmed by Egon Werdin, the occasion of their first encounter is pure magic. She is backlit by bright, white fireworks that dazzle against a royal blue background. Throughout the rest of the movie, the male lead's beauty outshines the female's, but not in this scene, in which she looks like something sent from heaven. (Hölderlin, with his long, curly hair and striking beauty, looks like a model for the cover of one of those romance novels known as "bodice rippers.")
Hölderlin arranges to get himself hired as a tutor to his would-be lover's son so that he can be near her. He succeeds but is in agony until he can win her heart. After he does, he comes to even more grief, as he becomes painfully aware that getting her to leave her husband, for whom she has genuine affection, is extremely difficult at best.
Writer Susanne Schneider does a masterful job of naturally weaving in passages of Hölderlin's poetry without it ever sounding stilted or forced. Looking terminally sad, he reads his poetry about Susette ("My soul to song had fallen silent") and reflects on the hopelessness of their love affair. At one point, he covers himself in papers on which he has written poems about her so that he can feel her. "Everything that mankind has ever done is naught compared to a single moment of love," Hölderlin declares, having a terminal case of love for the essentially unobtainable.
As directed by Nina Grosse, the lavish costume drama makes careful choices about what to explain and what to just let happen. The entire story has a war as the backdrop. Exactly who is fighting whom and why is left unexplained.
The war causes Jakob to send his wife and children away with Hölderlin to look after them. This violates a husband's first rule: Do not entrust your wife for safekeeping to someone who looks like Antonio Banderas. The precise results are unpredictable but almost certainly undesirable -- at least for the husband.
The only problem with the film comes from the director's falling in love with her work. At almost two and one quarter hours, the movie sags when a little judicious pruning would have kept the focus. And after a logical conclusion right after Susette's death, the movie continues on with a anticlimactic and overlong epilogue that would have been better handled in a written explanation in the closing credits. These faults are minor, however, and detract little from the success of this picture of tragic romance.
RIDER OF THE FLAMES runs 2:12. The film is in German with English subtitles. It is not rated but would probably be an R for very brief sex, nudity and violence. It would be fine for teenagers.
The film, which was released last month in Germany, will be the opening night film at the 4th annual "Berlin and Beyond Film Festival" at the Castro Theater in San Francisco (January 15-21, 1999).
Email: Steve.Rhodes@InternetReviews.com Web: www.InternetReviews.com

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Johann Christian Friedrich Hölderlin (1770-1843)

[Taken from here]

HolderlinAlthough J. C. F. Hölderlin has, since the beginning of the twentieth century, enjoyed the reputation of being one of Germany’s greatest poets, his recognition as an important philosophical figure is more recent. The revival of an interest in German Idealism, and the philosophical developments from Kant’s critical period to Hegel’s mature thought, have ensured that Hölderlin is given his due for his important philosophical insights. Hölderlin’s life was marked by theological training, together with Hegel and Schelling, followed by a period of simultaneous philosophical and poetic activity. Eventually, Hölderlin concentrated on poetry as a superior form of access to the truth. His theoretical philosophy is marked by an anti-foundationalist rebuttal of Fichte’s first principle. The key idea is that nothing can be said about what grounds the possibility of the subject-object relation, a primordial unity which Hölderlin calls Absolute Being. This central idea was crucial to the development of Schelling’s thought. Hölderlin’s ethical views emphasize an understanding of life as torn between two principles: a hankering after this original unity and freedom’s desire to constantly assert itself. His novel Hyperion illustrates this struggle and how the integration of these two principles is set as a goal for life. The superiority of poetry over philosophy in pointing to the truth is suggested through this novel plus several poems, and this theme was of particular interest for Heidegger’s later thought.

Table of Contents

  1. Overview
  2. Life and Philosophical Background
  3. Unity and Freedom
  4. The Self and Human Life
  5. Hölderlin’s Influence
  6. Conclusion
  7. References and Further Reading

1. Overview

Johann Christian Friedrich Hölderlin is well known as a key figure of German romantic poetry. This recognition was, however, late to come, and it is chiefly in the first half of the twentieth century that he acquires his status as one of Germany’s greatest poets, and, in particular, became a key figure in Heidegger’s later thought. Hölderlin’s own contribution to philosophy, both in theoretical and literary form, has taken much longer to be acknowledged. It is of great importance, however, both for an understanding of the development of German Idealism and in relation to contemporary philosophical issues. Although Hölderlin left little published material of direct philosophical relevance, his personal acquaintance with Schiller, Novalis, Fichte, Schelling and Hegel ensured the dissemination of his ideas among his immediate contemporaries. In the second half of the twentieth century, two factors have been decisive in the renewed interest in Hölderlin as a philosopher. On the one hand, there has been a striking growth of scholarship in the philosophy that marks the transition from Kant to Hegel, chiefly through philosophers such as Dieter Henrich and Manfred Frank. On the other, a short philosophical text came to light in 1961, which for the first time presented key central tenets of Hölderlin’s thought in a concise form.

2. Life and Philosophical Background

Hölderlin was born in 1770 in Swabia in South-Western Germany. He studied theology and was originally destined for a career in the Lutheran church. His studies eventually took him, at the age of eighteen, to the famous Tübingen seminary where he studied with Hegel, as well as with his old school friend Schelling. Hölderlin came to Jena in 1794, after Fichte had taken over the chair of philosophy from Reinhold. During that period, Hölderlin was a staunch supporter of the French Revolution, which was seen by many German intellectuals as a source of hope for the future. Hölderlin found a position as a private tutor and fell passionately in love with his pupils’ mother, Susette Gontard. She was to be the inspiration behind the Diotima of his novel Hyperion. The emotional upheaval caused by the end of the impossible liaison with Susette had a detrimental effect on his health. In 1800, after his disillusionment with philosophy that led him to abandon any plans to find an academic position, he spent a year recovering in Switzerland and decided to devote the rest of his life to writing poetry. In 1802, the news of Susette’s death, however, drove him to near insanity. Treatment enabled him to continue writing at intervals while working as a librarian in Homburg until 1807 when he became insane (though harmless). In 1805, he was one of a group of Jacobin militants, led by his friend Isaac von Sinclair, involved in a conspiracy against the Elector of Württemberg. Hölderlin was accused of high treason, but thereafter was released on grounds of diminished mental capacity. He was taken to Tübingen where he lived until his death in 1843. Some form of poetic output continued in Tübingen, although these later poems are significantly marked by Hölderlin’s mental illness.
Hölderlin’s original philosophical thought emerged before his move to Jena: the main poetic work of philosophical interest, Hyperion, was started in Tübingen in 1792, and after the publication of a fragment in Schiller’s review Thalia, the full work was later published in two volumes in Jena. It is, however, in Jena that Hölderlin’s philosophical ideas took their definitive form, partly as a result of its bustling intellectual climate.
The philosophical background to his philosophical ideas can be traced back to Reinhold’s lectures and publications on Kant’s philosophy in the late 1780’s and early 1790’s. Reinhold, who was one of the main expositors of Kantian critical thought of that period, developed a philosophical system essentially aimed at providing Kant’s critical philosophy with a first principle. The need to underpin Kant’s system with such a ground was to prove a fundamental, but contentious, issue for the philosophical developments of the 1790’s in Germany.
Fichte echoed some of the criticisms that were to be addressed in the specifics of Reinhold’s first principle, the principle of consciousness (e.g. in Schulze’s Aenesidemus, see Giovanni and Harris, 2000), but agreed with the need for such a grounding and set out to provide his own first principle instead. The resulting system, the Wissenschaftslehre (Doctrine of science), first published in 1794, was Fichte’s attempt to develop a philosophical doctrine that would respect the spirit, if not the letter, of Kant’s critical philosophy. The first principle of this philosophy expressed a relation of the I to itself: “The I posits its own being unconditionally” (Fichte, 1994). Against any such grounding attempts, the circle of Jena philosophers around Niethammer claimed, in line with earlier criticism of Kant by Jacobi, that such an enterprise was flawed in principle; since any principle requires justification beyond itself, an infinite regress ensues. As a result, philosophy, for Niethammer’s circle, is an unending enterprise that approaches the truth but can never reach it.
This anti-foundationalist line became Hölderlin’s when he rejected Fichte’s philosophy in the mid-1790s, but the philosophical ideas that Hölderlin developed during this period were also motivated by other concerns. To understand these, we must turn to moral philosophy. Kant’s ethics had a profound influence on many writers of the time, and Schiller’s response is particularly important. In 1793, Schiller showed enthusiasm for Kant’s ethics of duty while querying the rigorism which some Kantian statements strongly suggest. Hence, Schiller’s famous joke that it seems Kant prefers the agent who would do his duty with displeasure, to one whose inclinations are in line with the commands of the moral law. Schiller claimed that a harmony of duty and inclination represented the highest ideal of morality, while Kant found inclinations to be worthless. In his letters, “On the Aesthetic Education of Man” (Schiller, 1982), he argues for the moral value of the aesthetic ideal of grace (Anmut). For Schiller, “grace” describes the moral beauty of an agent whose emotions have been educated by reason. Given Schiller’s endorsement of the basic tenets of Kant’s ethics, this notion of the “beautiful soul” is problematic. Indeed, it implies a purported reconciliation between the sublimity that attaches to the dutiful agent who, in his freedom, places the moral law above all inclinations, and the beauty of a harmony of inclinations and duty. Since the moral law, however, requires that the agent act out of duty regardless of what inclines her, this is hardly compatible with an ideal of harmony between duty and inclinations. As a result of the tension between the freedom of the moral agent and this ideal of harmony, the cogency of the proposed moral value of the beautiful soul becomes questionable.

3. Unity and Freedom

Hölderlin, in fact, sees these two aspects of human life, the “all-desiring, all-subjugating dangerous side of man,” i.e. freedom, and the “most beautiful condition he can achieve,” i.e. unity (preface to Hyperion in Thalia, 1794) as representing the essence of the human condition. This accounts for his understanding of human life as man’s “eccentric path”: an unreflective unity constitutes the core of our existence, but we cannot remain within it. Rather, it becomes something we strive towards with our freedom.
With this bi-polarity in mind, we can now appreciate Hölderlin’s contribution to the theoretical debate around Fichte’s attempts to find a foundational principle for philosophy. Fichte had proposed to ground philosophy on the pure relation of the I to itself. In Über Urtheil und Seyn (On Judgment and Being), a short manuscript that was only first published in 1961 (Hölderlin, 1972), Hölderlin points out that subjectivity cannot provide the first principle of philosophy since the I is always defined in relation to an object of judgment. This criticism of Fichte’s system may appear unfair as, in the 1797 edition of the Doctrine of Knowledge, he does discuss the fact that there must be a pre-reflective form of self-awareness. However, Fichte does not draw all the consequences from this observation. Hölderlin’s point is that such self-consciousness cannot be accounted for in terms of the I of judgment. The ground for the I’s reflective self-consciousness must, thus, be sought beyond the division between the subject ‘I’ and an object which this presupposes. Such a ground, Hölderlin calls “absolute Being.” This is, moreover, the ground for all judgments in which the subject ‘I’ is distinguished from an object.
An original unity of subject and object in Being is what underpins their separation in judgment. Hölderlin, thus, defines Being as follows: “Where Subject and Object are absolutely, not just partially united…there and not otherwise can we talk of an absolute Being, as is the case in intellectual intuition (ibid., p. 515).” He understands judgment as the original cleavage of object from subject: “Judgment: is in the highest and strictest sense the original sundering of Subject and Object most intimately united in intellectual intuition, the very sundering which first makes Object and Subject possible (ibid., p.516).” Of Being, no further knowledge is possible. It is only known as the original unity that underpins all judgments. It, therefore, functions as a postulated ground rather than as a first principle.

4. The Self and Human Life

In terms of the understanding of the self, there are two types of self-awareness. In one sense, when I reflect upon myself, I am distinct from the object of my awareness. In another, I must understand myself as belonging to an original pre-reflective unity. The first provides the ground for the freedom of the I to raise itself above anything that is given in the empirical world. The second provides the self with an ideal of unity characterised by a belonging to Being. The “eccentric path” of life is, therefore, torn between these two poles of unity and freedom. The latter takes us away from the original unity while being grounded in it. The task of integrating the two poles in one’s life is that of bringing freedom to recognize the greater unity of Being, but this can only be a progressive and never-ending enterprise.
The novel Hyperion presents different practical approaches to dealing with the bi-polarity of the “eccentric path.” This novel is a collection of letters, mostly written by the novel’s modern Greek hero, Hyperion, to his German friend, Bellarmin, in which he recounts his adventures, states of mind, and longings. The original unity which Hyperion was, from the outset, keen to recapture, is understood in different ways by Hyperion at different stages of his life. Ultimately, he will realize that none of these is satisfactory, but that they represented ways of approaching that which is the underlying unity, i.e. Being, throughout the course of his life.
These different representations of unity are of ancient Greece (also reflected in childhood), of modern Greece liberated from Turkish rule, and of aesthetic beauty. This trilogy is not random but corresponds to different temporal understandings of the idea of the fundamental unity of Being. It is first grasped as belonging to the past (Childhood/Ancient Greece), then the future (liberated Greece), and finally the present (immediacy of aesthetic beauty). Each way of life is exemplified by a character with whom Hyperion is connected, respectively through a master-pupil relationship (Adamas), friendship (Alabanda) and love (Diotima).
In each case, Hyperion attempts to fully adopt the corresponding way of being only to find its limitations and be confronted with the need to move on. Thus, with Adamas, Hyperion feels compelled to leave his master and seek another way of life because of man’s lack of contentment and constant desire to go beyond his current condition: “We delight in flinging ourselves into the night of the unknown, into the cold strangeness of any other world, and, if we could, we would leave the realm of the sun and rush headlong beyond the comet’s track” (Hölderlin, 1990, p. 10) [“Wir haben unsre Lust daran, uns in die Nacht des Unbekannten, in die kalte Fremde irgend einer andern Welt zu stürzen, und wär’ es möglich, wir verlieβen der Sonne Gebiet und stürmten über des Irrsterns Grenzen hinaus” (Hölderlin, 1999, p.492)]. After leaving home and learning about the world, his encounter with Alabanda is that of a soul-mate who has fought his way to freedom. Together, they plan noble and heroic deeds, but Hyperion’s world crumbles when he realizes the dark side of such purported moral ambition. Alabanda’s friends are ruthless revolutionaries who seek to overthrow the present powers by violent means: “The cold sword is forged from hot metal” (ibid., p.26) [“Aus heiβem Metalle wird das kalte Schwert geschmieden” (ibid., p. 510)]. Through this experience, Hyperion grasps something of the conflictual nature of human life: “If the life of the world consists in an alteration between opening and closing, between going forth and returning, why is it not even so with the heart of man” (ibid., p.29) [“Bestehet ja das Leben der Welt im Wechsel des Entfaltens und Vershlieβens, in Ausflug und in Rückkehr zu sich selbst, warum nicht auch das Herz des Menschen” (ibid., p.514)]? However, it is by encountering beauty in the person and life of Diotima (Book II of Volume I) that Hyperion believes he has found what he is looking for, i.e. the Unity he is after: “I have seen it once, the one thing that my soul sought, and the perfection that we put somewhere far away above the stars, that we put off until the end of time – I have felt it in its living presence” (ibid., p.41) [“Ich habe es Einmal gesehen, das Einzige, das meine Seele suchte, und die Vollendung die wir über die Sterne hinauf entfernen, die wir hinausscheben bis ans Ende der Zeit, die hab’ ich gegenwärtig gefühlt” (ibid., p.529)]. A period of bliss ensues, but Diotima understands that Hyperion is “born for higher things” (ibid., p.72) [“zu höhern Dingen geboren” (ibid., p.566)], that the simple harmony of her life is not for him. He must go out and bring beauty to those places where it is lacking. Having grasped this (Book I of Volume II), Hyperion answers Alabanda’s call to join him in battle to free Greece.
Hyperion’s departure for battle is followed by several letters addressed to Diotima and a couple of her replies. After initial success in the fight against the Turks, Hyperion’s men are delayed by the long siege of Mistra. Nonetheless, as they finally enter the town, they go on a]rampage, pillaging and killing indiscriminately. Rather than face the enemy, Hyperion’s army disperses once its lust for plunder is satisfied. This leads to the death of forty Russian soldiers who stood alone fighting the common foe. Hyperion takes his army’s dishonour to make him unworthy, in his eyes, for Diotima’s love: “I must advise you to give me up, my Diotima” (ibid., p.98) [“ich muβ dir raten, daβ du mich verlässest, meine Diotima” (ibid., p.597)]. In letters to Bellarmin, we discover more details of the battles fought by Hyperion and Alabanda. Their friendship flourished again, but Alabanda’s lust for battle eventually came to an end, thus pointing once more to the limits of his way of life. In a letter from Diotima that arrives later, it emerges that she lost her will to live as her lover did not return, and she finally let herself die. In a development which reflects Hölderlin’s understanding of human life, the effortless harmony of Diotima’s world of beauty, once disturbed by the fire of Hyperion’s free aspiration to noble deeds, could not simply return to its original form. Rather, it became something to aim for, something Diotima thought Hyperion could achieve for her: “You drew my life away from the Earth, but you would also have had power to bind me to the Earth” (ibid., p.122) [“Du entzogst main Leben der Erde, du hättest auch Macht gehabt, mich an die Erde zu fesseln” (ibid., p.626)]. It is, thus, through its very destruction, that Diotima’s way of life ceases to represent that which Hyperion could have sought to take refuge in. Diotima’s words illustrate the whole problem of life as an “eccentric path,” but her death, apparently, only leaves Hyperion confused: “as I am now, I have no names for things and all before me is uncertainty” (ibid., p.126) [“wie ich jetzt bin, hab ich keinen Namen für die Dinge, und es ist mir alles ungewiβ” (ibid., p.632)]. At the end of the novel, however, the beauty of Nature once again fills Hyperion with joy, and this poetic sense of oneness reaches beyond separation and death to Alabanda and Diotima. Somehow, he has made some sense of his experiences. Thus, after all these tragedies, an overall feeling of unity prevails: “You springs of earth! you flowers! and you woods and you eagles and you brotherly light! how old and new is our love!- We are free, we are not narrowly alike in outward semblance; how should the Mode of life not vary? yet we love the ether, all of us, and in the inmost of our inmost selves we are alike” (ibid., p.133) [“Ihr Quellen der Erd! Ihr Blumen! Und ihr Wälder und ihr Adler und du brüderliches Licht! Wie alt und neu ist unsere Liebe! – Frei sind wir, gleichen uns nicht ängstig von auβen; wie sollte nicht wechseln die Weise des Lebens? Wir lieben den Äther doch all und innigst im Innersten gleichen wir uns” (ibid., p.639-640)]. However, the last words of the novel suggest an open ending: “So I thought. More soon” (ibid., p.133) [“So dacht’ ich. Nächstens mehr” (ibid., p.640)]. Thus, after all the ordeals that he has worked through in these letters, Hyperion’s life goes on. This seems to point to new experiences and the possibility of revisiting his interpretation of his life thus far.
The poetic contemplation of our oneness with Nature, which is prominent in the novel’s final letter, points to an understanding which philosophy cannot reach. Hyperion hints at this when he complains about the Germans: “Is not the air that you drink in better than your chatter? Are not the sun’s rays nobler than all of you in your cleverness” (ibid., p.129) [“Ist besser, denn euer Geschwätz, die Luft nicht, die ihr trinkt? Der Sonne Strahlen, sind sie edler nicht, denn all’ ihr Klugen” (ibid., p.635)]? Hölderlin’s life confirms his endorsement of the superiority of poetry. After the Jena period, he finally followed the advice his friend Schiller had given him in 1796 and never returned to philosophical argumentation, rather seeking to show something of the greater unity of Being in poetic form.
In line with his understanding of Being as lying beyond our ken, Hölderlin developed a theory of tonal modulations (Wechseltonlehre) that is illustrated in much of his poetic output. According to this theory, there are three fundamental poetic tones: the naïve, the heroic and the ideal. A tone, however, cannot be expressed in its pure form but only through a tension with its medium, a tension created by the work of art. Thus, the poem becomes what Hölderlin calls an “extended metaphor” of what cannot be said directly (Hölderlin, 1990).

5. Hölderlin’s Influence

Because of his small philosophical output, it is important to indicate in what way Hölderlin’s ideas have influenced his contemporaries and later thinkers. It was Hölderlin whose ideas showed Hegel that he could not continue to work on the applications of philosophy to politics without first addressing certain theoretical issues. In 1801, this led Hegel to move to Jena where he was to write the Phenomenology of Spirit. It could be argued, however, that Hegel’s (1977) view of poetry as belonging to the past and his dismissal of the Romantic movement, show a lack of a grasp of the kind of point Hölderlin was making.
Schelling’s early work amounts to a development of Hölderlin’s concept of Being in terms of a notion of a prior identity of thought and object in his Philosophy of Identity (Schelling, 1994). This philosophy apparently makes knowledge of the Absolute (i.e. the absolute ground) impossible, and Schelling wrestles with the possibility of articulating how the Absolute amounts to knowledge of itself in Hegelian fashion. However, his later philosophy clearly distinguishes itself from Hegel’s in that it claims that the ground of the understanding contained in a philosophical system such as Hegel’s is “what is above all understanding” and can, therefore, “never become comprehensible” (ibid., p.162). This endorsement of a claim related to Hölderlin’s about the unknowability of the ultimate ground of conceptual discourse draws to a close the efforts of German Idealism to grasp the whole of reality in conceptual terms. Finally, we must note that Heidegger saw in Hölderlin a prophetic figure, but it was Hölderlin the poet, not the philosopher, whom Heidegger had in mind. In Being and Time, Heidegger first introduces his key idea of the forgetting of the question of Being. His later thought develops this idea which leads to the thought that poetry announces a new clearing of Being. This echoes Hölderlin’s privileging of poetry with respect to conceptual thought. For Heidegger, poetry cannot name the unnameable, but it can keep open the space for it (Heidegger, 1996, 2000). However, Heidegger understands Hölderlin as showing the way to a future clearing of Being. We note that Heidegger’s interpretation is controversial and has been criticised, in particular by Henrich (1992, 1997), for whom Hölderlin is a “recollective” poet. For Henrich, Hölderlin’s work is turned to the past, and to our longings, both for a sense of original unity and for the freedom of the self.

6. Conclusion

Hölderlin’s philosophically relevant output, although very small, is central to a proper understanding of the development of German Idealism from its source in the task of providing a ground for Kant’s critical system to its later attempts to give an all-encompassing philosophical account of reality. Hölderlin’s insights in his theoretical text On Judgment and Being can be seen as relevant to this development. The consequent privileging of poetry over philosophy, of which Hölderlin’s career provides a striking illustration, resonates into the twentieth century in Heidegger’s later thought, but central to Hölderlin’s philosophical contribution is also the practical correlate of his theoretical thought: his novel Hyperion provides a profound insight into his understanding of life’s “eccentric path” as a struggle between the harmony of a lost, original unity and the drive of human beings’ free spirit always to seek the overcoming of any given limits.

7. References and Further Reading

  • Adorno, T.W. (1992) Parataxis: On Hölderlin’s late poetry, in Adorno, Notes to Literature Vol. 2, transl. S.W.Nicholsen, Columbia University Press, New York, pp. 109-149.
  • Ameriks, K. (ed.) (2000) The Cambridge Companion to German Idealism, Cambridge University Press, Cambridge.
  • Constantine, D. (1988) Hölderlin, Clarendon Press, Oxford.
  • Donelan, J.H. (2002) Hölderlin’s poetic self-consciousness, Philosophy and Literature, 26, 125-142.
  • Fichte, J.G. (1994) Introductions to the Wissenschaftslehre and Other Writings (1797-1800), ed. and transl. D. Breazeale, Hackett, Indianapolis/Cambridge.
  • Förster, E. (1995) ‘To lend wings to physics once again’: Hölderlin and the ‘Oldest System Program of German Idealism’, European Journal of Philosophy, 3(2), 174-198.
  • di Giovanni, G. and Harris, H.S., editors, (2000) From Kant to Hegel: Texts in the Development of Post-Kantian Idealism, Hackett, Indianapolis
  • Hegel, G.W.F. (1977) Phenomenology of Spirit, transl. A.V.Miller, Oxford University Press, Oxford.
  • Heidegger, M. (2000) Elucidations of Hölderlin’s poetry, transl. K.Hoeller, Humanity Books, New York.
  • Heidegger, M. (1996) Holderlin’s Hymn “the Ister”, Indiana University Press, Indianapolis.
  • Henrich, D. (1992) Der Grund im Bewuβtsein: Untersuchungen zu Hölderlin’s Denken, 1794-1795, Klett-Cotta, Stuttgart.
  • Henrich, D. (1997) The Course of Remembrance and Other Essays on Hölderlin, ed. E. Förster, Stanford University Press, Stanford.
  • Hölderlin, F. (1972) Über Urtheil und Seyn (On Judgment and Being), in H.S. Harris: ‘Hegel’s Development: Toward the Sunlight 1770-1801’, Clarendon Press, Oxford.
  • Hölderlin, F. (1990) Hyperion and selected poems, ed. Eric L. Santner, Continuum, New York.
  • Hölderlin, F. (1999) Sämtliche Gedichte und Hyperion, Insel Verlag, Frankfurt-am-Main.
  • Ryan, L. (1960) Hölderlin’s Lehre vom Wechsel der Töne, Klett-Cotta, Stuttgart.
  • Schelling, F.W.J. (1994) On the History of Modern Philosophy, transl. A. Bowie, Cambridge University Press, Cambridge.
  • Schiller, F. (1982) On the Aesthetic Education of Man in a series of letters, ed. & transl. E.M.Wilkinson & L.A. Willoughby, Clarendon Press, Oxford.
  • Waibel, V. (2000) Hölderlin und Fichte: 1794-1800, Paderborn.

Author Information

Christian J. Onof
Email: c.onof@imperial.ac.uk
University of London
United Kingdom