Poor, frustrated, and angered by the ?fashion-mongers and mode-purveyors? of art, Richard Wagner published The Art-Work of the Future in 1849. It marked a turning point in his life: an appraisal of the revolutionary passions of mid-century Europe, his farewell to symphonic music, and his vision of the music to come. ø Beethoven?s Ninth Symphony was unsurpassable, he wrote. Henceforth "The Folk must of necessity be the Artist of the Future," and only artists who were in harmony with the Folk could know what harmony was for. The essay became a touchstone for Wagner, his family, friends, and followers, as he sought to produce works that thoroughly combined music, dance, drama, and national saga. ø In addition to Wagner?s epoch-defining essay, this volume includes his "Autobiographical Sketch," "Art and Climate"; his libretto for an opera, "Wieland the Smith"; and his notorious "Art and Revolution." The concluding piece, "A Communication to My Friends (1851), explains his views on his first successes?The Flying Dutchman, Lohengrin, and TannhÜuser?and defines his agenda for later works. ø As spokesman for the future, Wagner spoke most of himself. In these works he set forth his ambitions, identified his enemies, and began a campaign for public attention that made him a legend in his own time and in ours.

Musical genius, polemicist, explosive personality-that was the nineteenth-century German composer Richard Wagner, who paid as much attention to his reputation as to his genius. Often maddening, and sometimes called mad, Wagner wrote with the same intensity that characterized his music. The letters and essays collected in Judaism in Music and Other Essays were published during the 1850s and 1860s, the period when he was chiefly occupied with the creation of The Ring of the Nibelung. Highlighting this collection is the notorious 1850 article "Judaism in Music, " which caused such a firestorm that nearly twenty years later Wagner published an unapologetic appendix. Other prose pieces include "On the Performing of Tannhauser, " written while he was in political exile; "On Musical Criticism, " an appeal for a more vital approach to art undivorced from life; and "Music of the Future." This volume concludes with letters to friends about the intent and performance of his great operas; estimations of Liszt, Beethoven, Mozart, Gluck, Berlioz, and others; and suggestions for the reform of opera houses in Vienna, Paris, and Zurich. The Bison Book edition includes the full text of volume 3 of William Ashton Ellis's 1894 translation commissioned by the London Wagner Society.

A rare case among history's great music contemporaries, Gustav Mahler (1860-1911) and Richard Strauss (1864-1949) enjoyed a close friendship until Mahler's death in 1911. Unlike similar musical pairs (Bach and Handel, Haydn and Mozart, Schoenberg and Stravinsky), these two composers may have disagreed on the matters of musical taste and social comportment, but deeply respected one another's artistic talents, freely exchanging advice from the earliest days of professional apprenticeship through the security and aggravations of artistic fame. Using a wealth of documentary material, this book reconstructs the 24-year relationship between Mahler and Strauss through collage—"a meaning that arises from fragments," to borrow Adorno's characterization of Mahler's Sixth Symphony. Fourteen different topics, all of central importance to the life and work of the two composers, provide distinct vantage points from which to view both the professional and personal relationships. Some address musical concerns: Wagnerism, program music, intertextuality, and the craft of conducting. Others treat the connection of music to related disciplines (philosophy, literature), or to matters relevant to artists in general (autobiography, irony). And the most intimate dimensions of life—childhood, marriage, personal character—are the most extensively and colorfully documented, offering an abundance of comparative material. This integrated look at Mahler and Strauss discloses provocative revelations about the two greatest western composers at the turn of the 20th century.

Alex Ross, renowned New Yorker music critic and author of the international bestseller and Pulitzer Prize finalist The Rest Is Noise, reveals how Richard Wagner became the proving ground for modern art and politics—an aesthetic war zone where the Western world wrestled with its capacity for beauty and violence. For better or worse, Wagner is the most widely influential figure in the history of music. Around 1900, the phenomenon known as Wagnerism saturated European and American culture. Such colossal creations as The Ring of the Nibelung, Tristan und Isolde, and Parsifal were models of formal daring, mythmaking, erotic freedom, and mystical speculation. A mighty procession of artists, including Virginia Woolf, Thomas Mann, Paul Cézanne, Isadora Duncan, and Luis Buñuel, felt his impact. Anarchists, occultists, feminists, and gay-rights pioneers saw him as a kindred spirit. Then Adolf Hitler incorporated Wagner into the soundtrack of Nazi Germany, and the composer came to be defined by his ferocious antisemitism. For many, his name is now almost synonymous with artistic evil. In Wagnerism, Alex Ross restores the magnificent confusion of what it means to be a Wagnerian. A pandemonium of geniuses, madmen, charlatans, and prophets do battle over Wagner’s many-sided legacy. As readers of his brilliant articles for The New Yorker have come to expect, Ross ranges thrillingly across artistic disciplines, from the architecture of Louis Sullivan to the novels of Philip K. Dick, from the Zionist writings of Theodor Herzl to the civil-rights essays of W.E.B. Du Bois, from O Pioneers! to Apocalypse Now. In many ways, Wagnerism tells a tragic tale. An artist who might have rivaled Shakespeare in universal reach is undone by an ideology of hate. Still, his shadow lingers over twenty-first century culture, his mythic motifs coursing through superhero films and fantasy fiction. Neither apologia nor condemnation, Wagnerism is a work of passionate discovery, urging us toward a more honest idea of how art acts in the world.