Showing posts with label Schubert and Goethe. Show all posts
Showing posts with label Schubert and Goethe. Show all posts

12.08.2015

Schubert in Five Songs, Part l


A major composer who lived to be barely more than thirty?  Schubert. The composer who, arguably, had the greatest gift for melody of  all?  Schubert.  Which genius(es) created masterworks in various musical genres?  Many; certainly Schubert as well.  Who was the first composer to favor the minor key, composing works that  fearlessly explore darker emotions?  Again, Schubert. Which composer was able to express both deep joy and deep sorrow in his compositions?  Several; Schubert very much to be counted among them. Who did this with the greatest intensity? A few, among them, which genius was short, stocky, syphilitic, frequently sad  and utterly sensational?  Schubert, Schubert, Schubert!




For me, Schubert's art songs or lieder compose the heart of the great body of works that bear his name. (I think he would have agreed; after all, he wrote over 600 art songs, many of them masterworks.) Five of them will be presented here, with comments which, I hope, will provide some insight into the mind and--especially--into the heart of this master composer. Oh, and don't worry, I won't always be as reverent as this introduction might lead one to believe.  Even Homer nods!


1. Sometimes It's Best Not to Know German
In der Ferne D. 957: text by Ludwig Rellstab



Ludwig Rellstab (1799-1860) was 29 when Schubert composed lieder to several of his poems in 1828,  Rellstab originally presented them to Beethoven, who apparently had no interest in setting them to music. (Goethe, by the way, thought he lacked talent.)  Beethoven's assistant, Anton Schindler, passed them on to Schubert and the rest is musical history. Rellstab became an enormously influential music critic later in his life.  An interesting fact is that he was briefly jailed in 1837 for allegedly libeling Gaspare Spontini, who who then the Generalmudikdirektor of Berlin.


In der Ferne

Wehe dem Fliehenden,
Welt hinaus ziehenden!
Fremde durchmessenden,
Heimat vergessenden,
Mutterhaus hassenden,
Freunde verlassenden
Folget kein Segen, ach!
auf ihren Wegen nach!

Herze, das sehnende,
Auge, das tränende,
Sehnsucht, nie endende,
Heimwärts sich wendende!
Busen, der wallende,
Klage, verhallende,
Abendstern, blinkender,
Hoffnunslos sinkender!

Lüfte, ihr säuselnden,
Wellen sanft kräuselnden,
Sonnenstrahl, eilender,
Nirgens verweilender:
Die mir mit Schmerze, ach!
Dies treue Herze brach--
Grüsst von dem Fliehenden,
Welt hinaus ziehenden!

This is my translation:  (Note: I am only providing prose summaries of the poems in this essay.)

Far Away

Woe to him who is fleeing,
Going  into the wide world.
To those who forget where they came from,
To those who hate their parental home,
To those who leave friends behind:
No blessing comes to them,
Alas! upon their journeys!

Heart full of yearning,
Eyes full of tears,
Never-ending yearning
In the direction of home!
Breast, undulating one,
Reproaches, dying away,
Evening star, twinkling,
Hopelessly sinking!

Breezes, you rustling ones,
Waves, gently rippling ones,
Sun rays, you rushing ones
Who never stay still--
Greet the one who alas!
Broke this true heart,
Send greetings from the fleeing one
Going into the wide world!

This is an awful poem.  When a friend of mine, who doesn't know German, and I listened to a recording of Schubert's last songs, he was mesmerized by the lyric intensity of Schubert's music set to the text of this poem.  He envied me for knowing German.  "Understanding the words as they are sung must increase one's appreciation," he opined.  "In this case,"  I replied, "it is better not to know German."

It's bad enough that the content is a humdrum rendering of a Romantic cliché, namely, the tale of a man, desperate over a failed romance, who subsequently--in this case "with an undulating breast"--takes his stupid Weltschmerz abroad. The worst aspect, however, is the writer's egregious attempt at word play.  This is not evident in the English translation, so I will explain its occurrence in the original version.  In German, the gerund form of a verb can indicate an individual, who thereby becomes part of the verb, by ending the suffix er, or e. Thus gehend, "going." becomes "the one (male) who is going" or "Gehender."  Rellstab uses this device six times in each eight-line stanza, where they come at the end of the line---that is, eighteen times!  The gerunds come in pairs and rhyme.  A cardinal rule of poetry--and of all art--is not to bore the reader.  Variations, including unexpected turns,  of all sorts are essential.

The effect of the overused gerunds is ludicrous.  Listening to the words, I feel like laughing; listening to Schubert's sublime music, however,  other emotions arise.

The poem, with its boring repetitions, easy rhymes, and overblown language, invites parody.  Here is mine:
.

Nase, du fliessende,
Nudelschleim giessende,
Rotzengrün schiessende,
In C dur piepsende!
(Der Du dies Nasenloch
öffnen kannst, hilf' mir doch!)
Wehe  dem niesenden,
Welt hinaus schneuzenden.

(Sorry; I can't translate this one.)

Now let's turn to Schubert's lied.








Schubert created a masterwork, no doubt about it.

The very effective short introduction sets the stage: we are musically informed that the mood of this piece will be a very serious one.  And so it is--a haunting, very sad, very Schubertian melody follows.  We are in a minor key, of course; in this version G# minor.  What I want to stress here is Schubert's exquisite harmonic changes of the melodic line: unlike the tiresome poem, nothing is boring here.  The song is full of surprises, such as the half tone modulation emphasizing the "hate" part of the phrase, "Mutterhaus hassenden."  The song is full of such variations to astonishingly beautiful effect.  The first stanza remains in the lower register with little melodic movement.  The melodic line of the second stanza gradually rises in pitch and with greater intervals between notes.  The intensity is increasing; we are gradually heading toward a climax.  And how lovely and how sad is the long note (two and a half measures) at the end of each of the first two stanzas.  Then, unexpectedly, one of those miraculous Schubertian shifts from minor to major occurs.  One can even anticipate a happy ending, the music is so serene at this point.  But no, Schubert  modulates back to the minor key for the climax of the piece, the final and loudest note the singer has: a molto forte E flat.  It is important to note that the melody ends on the same note as it began, except that it occurs one octave higher.  (D# is the same note as Eb.)  Despite a sunny interval, what a harrowing journey that one octave contains!  Schubert's harmonic and melodic achievements here are nothing short of breathtaking.

How could such a musical genius like Schubert choose such a mediocre text?  We will attempt to answer this in our discussion of the next lied.

2.  It Helps to Know German with This One
Der Zwerg, D. 771, text by Mathäus Casimir von Collin (1779-1824)



Der Zwerg

Im trüben Licht verschwinden schon die Berge,
Es schwebt das Schiff auf glatten Meereswogen,
worauf die Königen mit ihrem Zwerge.

Sie schaut empor zum hochgewölbten Bogen,
Hinauf zur lichtdurchwirkten blauen Ferne,
Die mit der Milch des Himmels blass durchzogen.

"Nie, nie habt ihr mir gelogen noch, ihr Sterne,"
So ruft sie aus, "bald werd' ich nun entschwinden,
Ihr sagt es mir, doch sterb' ich wahrlich gerne."

Da tritt der Zwerg zur Königen, mag binden
Um ihren Hals die Schnur von roter Seide,
Und weint, als wollt' er schnell vor Gram erblinden.

Er spricht: "Du selbst bist schuld an diesem Leide
Weil um den König du mich hast verlassen,
Jetzt weckt dein Sterben einzig mir noch Freude.

"Zwar werd' ich ewig mich selber hassen,
Der dir mit dieser Hand den Tod gegeben,
Doch musst zum frühen Grab du nun erblassen."

Sie legt die Hand aufs Herz voll jungem Leben,
Und aus dem Aug' die schweren Tränen rinnen,
Das sie zum Himmel betend will erheben.

"Mögst du nicht Schmerz durch meinen Tod gewinnen!"
Sie sagt's; da küsst der Zwerg die bleichen Wangen,
D'rauf alsoblad vergehen ihr die Sinnen.

Der Zwerg schaut an die Frau, von Tod befangen,
Er senkt sie tief ins Meer mit eig'nen Hânden,
Ihm brennt nach ihr das Herz so voll verlangen,
An keiner Küste wird er je mehr landen.

The Dwarf (Prose Translation)

The hills are disappearing in the bleak light,
The ship is floating on the smooth sea,
On which are the queen and her dwarf.

She looks above to the vault of the sky
Up to the blue distance streaked with light,
Which is faintly patterned with starry milk.

"Never, never have you stars lied to me,"
She cries out, "Soon I will depart this life--,
You tell me so, but I am indeed happy to die."

The dwarf then approaches the queen, and
Wraps the cord of red silk around her neck,
And weeps, and weeps, overcome with grief.

He says,"You're to blame for what is happening,
Because you have abandoned me for the king,
Your death is the only thing that can bring me joy now.

"Although I will hate myself forever
Because these hands brought death to you,
Yet you must be sent to an early grave."

Full of youth, she puts her hand on her heart,
From her eyes heavy tears fall,
She lifts up her eyes to heaven.

"I hope my death will never cause you any grief,"
She exclaims; thereupon the dwarf kisses her on her pale cheeks,
And she swiftly falls into unconsciousness.

The dwarf looks at her, overcome by death,
He sinks her body deep into the sea;
His heart is burning, consumed by desire,
He will never land on any shore again.

Matthäus Casimir von Collin was very erudite; at one time he was a professor of Aesthetics and History at the University of Cracow.  He was much admired by Schubert and his friends not only for his conversation but also for his kindliness.  He was also much involved with literature, and edited an important magazine.

Schubert composed music to several of Collin's poems, "Der Zwerg," enjoys a prominent position among them.  It is, of course, a ballad.

In the late eighteenth century and through Schubert's time, ballads, inspired by the great English and Scottish ballads of previous centuries, were very much in fashion. The rage started around the time of the publication of the Ossian epics, the first installation of which appeared in 1760.  They were purportedly translations from the ancient Gaelic, but turned out to be "the most successful literary falsehoods in modern history," (Curley.)  Von Collin, in fact, wrote a libretto to an opera called, "Ossian." The epic helped bring about the Romantic movement.

Most of the derivative ballads written during the late eighteenth and early nineteenth centuries are eminently forgettable--which would have been the fate of this one as well, if Schubert hadn't set it to music.  The great exception is Goethe's superb ballad, "der Erlkönig," which also provided the text to one of Schubert's most memorable lieder.

The poem reads well;  knowing German enables one to follow the content, which is of great importance here.  Critical judgement, however, needs to be suspended. It is difficult to fathom how this poem could ever have been taken seriously--Schubert, however, took it very seriously.

Let us examine the conceit of the poem.  The queen has a dwarf; the poem takes place many centuries ago when dwarfs and jesters provided royal entertainment.  Can you imagine a queen being alone on a ship with her dwarf?  Think of the class difference.  Think of the impossibility of a queen ever being left alone in public without attendants.

It gets worse.  The dwarf and the queen have been having an affair!  Duty apparently calls, and the queen decides to return to her husband.  The jealous dwarf strangles her and casts her body into the sea.  The poor girl is willing to die--she apparently still loves him but it is, alas! a love that cannot be--and offers no resistance as she is strangled by the dwarf.  The little fellow, whose heart is breaking, will never be seen nor heard of again. It is ridiculous.

The most egregious lines of all occur in the fifth stanza, which I roughly translate as follows: "You are to blame for this mess, because you have abandoned me for the king."  Can you imagine a Quasimodo reproaching a Guinevere for having dumped him for her King Arthur?  Much credit must be given to all those artists who sing these lines without cracking up.

The music is, however, superb.    Perhaps there a way to save the poem as well.  What if the whole poem is interpreted as a dream of an inadequate man, fantasizing about a beautiful woman?  He views himself as a dwarf.  That the dwarf and the queen could be found alone on a ship is easily accomplished in a dream.  He imagines that they have a relationship and kills her in a fit of jealously.  Every night, he realm of Rapid Eye Movement sets the stage all over the world for imagination to direct scenes such as this one In a dream a queen could be strangled without so much as a squawk.  Although this was certainly not von Collins's intention, the poem does indeed work as a sexual nightmare.

Now let's turn our attention to the recording:



Schubert has, once again, written a superb composition. At this point we can perhaps explain why Schubert often chose texts of poor quality. His desire to please his friends is part of the answer, but only part;  Schubert's willingness to put this and other poems by the poetasters in his circle goes deeper.  Schubert always sought texts to which he could respond with emotional intensity.  The content was what was important for him, not how the content was expressed.  (Yes, even Schubert nods--It would have been better if he had been more discriminating in his choice of texts.  Yet his ability not only to change spring water but even bilge water into fine wine provides further evidence of his extraordinary talent.)  He was especially fond of texts that deal with an unhappy, alienated narrator, who is thrown into a state of passionate despair after being rejected by the girl of his dreams.  (Winterreise is the prime example, but there are many others.)  A poem expressing the resultant misery, however miserably versified, is all that Schubert needed. Once he responded emotionally to a text, even to one lacking literary merit, he was able to set it to music of great subtlety and with the imagination of a master dramatist.

"Der Zwerg" is a prime example of this Schubertian mastery.  The minor-key broken chords of the bass immediately establish the eerie mood of this piece.  As usual, Schubert is able to modulate the harmonies so that the music is never boring and is always effective.  He loves to drive the direction of an art song  to an emotional  high point, which he accomplishes here  with great artistry. Listen to how he repeats, "vor Gram erblinden" a phrase that obviously touched a nerve.  It is an indication of what is to come, a "mini-high point," as it were. The climax is reached with the line, "Ihm brennt nach ihr das Herz so voll Verlangen." The music is at its loudest; the pitch is raised.  Here and only here Schubert repeats not only the entire line but also repeats the last three words, 'so voll Verlangen' for the third time.  Schubert was perhaps the greatest classical master of sexual frustration ever.  (Gretchen am Spinnrade is another fine example.)

The music is so sexually intense and so unfulfilled.  It is an example of what I call the "negative Schubertian orgasm."  It is minor-key sad.  It is masturbatory, since the object of desire is not present.  It is full of incredibly  passionate intensity. It is also rather adolescent, and, arguably, somewhat pathological.  (Other examples of the "negative Schubertian orgasm": when Gretchen swoons and breaks off from spinning the wheel and, in the development section of the Unfinished Symphony, when the orchestra--in a minor key, of course--plays a loud, intense climax and then falls off.)

Schubert was a very versatile composer, and the turmoil in this lied is countered by the major-key exuberance of others.  But emotional turmoil is  a Schubertian specialty.  It is difficult to criticize a genius; praise comes much easier.  Sometimes, however, the gloom of some of his music, for me at least, gets to be a bit too much.  Goethe comes to mind, who stated that classicism is that which is healthy, while Romanticism is that which is pathological.  Not totally true, but I certainly get the point.

This is the end of Part 1; in Part 11, we will discuss the last three songs of this five-song analysis.


4.07.2014





Wanderers Nachtlied II

Johann Wolfgang von Goethe

Über allen Gipfeln

Ist Ruh,
In allen Wipfeln
Spürest du
Kaum einen Hauch;
Die Vögelein schweigen in Walde.
Warte nur, balde
Ruhest du auch.

Wanderer's Night-Song ll

Above all summits
is peace.
In all tree crests
you now sense
scarcely a breath.
The birds are quiet as tombs.
Just wait, soon
you too will rest.

Translated from the German by Thomas Dorsett


This poem is considered by many to be the finest short lyric in the German language. Shortly after it was written, Goethe inscribed the poem onto the wall of a little hunting cabin in central Germany.  This occurred on September 6, 1776.  At that time, Goethe was part of the court at Weimar where he had many functions.  (The cabin is on a mountain near the silver mine which he administered.  Goethe was already very famous across Europe due to his poignant novel, The Sorrows of Young Werther, the subject of which is a tragic love affair.

A few months before his death in 1832, Goethe returned to the cabin for the fist time since he had composed the poem.  As he read the poem, still quite legible on the wall of what had become known as"The Goethe Hut," tears flowed down his cheeks.


l. The Poem

This is a perfect short lyric. The many long vowels slow down the reader and have a calming effect.  The feminine or soft endings (in this case the e at the end of Wald and at the end of bald--the word "bald" usually doesn't have a final e--all contribute to the soothing mindfulness of the poem.  The German rhymes perfectly; I replaced--from necessity-- some of the full rhymes with half rhymes, i.e.,  "peace" with "sense" and "breath" with "rest."  This conveys a somewhat modern touch; the rhyme scheme is, however, still maintained, albeit imperfectly.  (It is impossible to convey the meaning with full rhymes in English. Most translations of this poem are either prose translations or ones that fall flat.  There might be a better translation than mine somewhere, but I haven't found one with which I've been satisfied.)

If you have at least a working knowledge of German, read the poem aloud slowly; you might thus appreciate the poem's beauty without any further comment from me.  Now let's proceed to an interpretation.

The poem begins with the cosmos and ends with the individual.  It denotes a process of peace starting from the heavens, proceeding down from the treetops until it reaches the forest floor where the individual to whom the poem is addressed is located.  "Above the summits" that is, in the sky, in the heavens, is peace.  Scarcely a breath of wind occurs in the treetops; peace is there, too.  The birds, intermediate creatures, at home both in the air and on the ground, have received this peace, too.  Notice the last line demands that the person addressed must wait--peace hasn't come to him or her yet, but it definitely will.if he remains open to it.

The progression of peace from cosmos to ground is ideal, but it is not always thus in reality.   It is conceivable that the individual could first find the peace in nature--the birds and treetops--and then find peace in the cosmos.  Goethe presents what might be the most efficacious path, but it has variations.

What the poem says is that if you are agitated, meditate--the use of that word here is not an exaggeration, since the poem is quite contemplative--on the cosmos and on nature and you will soon find rest.   That the cosmos has areas of extreme violence, such as occurs in the vicinity of black holes, or that nature is often "red in tooth and claw,"  is not an appropriate criticism against seeking peace in the natural world. We are talking about contemplation here--although natural, external images are presented, the symbolic meaning of the poem is that we are to find peace within.  Nature can help us do that; that's what's important.

Since peace descends in the poem from on high to the human being, all things are united in peace.  Therefore, the individual is united with both the cosmos and with nature, reducing separation to an illusion, albeit a very practical one.

The poem describes a way of looking outside that at the same time also looks inside; at the end come the joy, wisdom and serenity of true peace. Many people have viewed the last line as a reference to death.  I see it more as death the way Nirvana, the snuffing out of the fire of individuality, is death.   Wanderer's Night-Song is an extremely beautifully wise poem.

2.  Goethe in Reverse

Goethe is not the only wise poet!  I would like to quote here a haiku by Basho, the greatest composer of haiku in the Japanese language--and that says a lot.  It is actually quite similar in content to the Goethe poem, except that the movement is reversed, from the individual (Earth) to the cosmos, instead of the other way around:

A wild sea-
In the distance over Sado
The Milky Way.

Just as in the Japanese poem, only images are presented, no abstract language such as "fear, worry" etc.  Both poems suggest deeper meanings indirectly, through the use of suggestive images.  This is a mark of the best poetry.  Neither poem mentions an individual in torment--it is implied, however, in both poems.  "Just wait, soon/ you too will rest" indicates that the peace above and around him has not yet entered this person, who is in a state of unrest.  Basho's poem is very similar.  "A wild sea" signifies inner turmoil.  In nature, however, all storms are local, especially inner storms.  There is an absolute contrast to the wild sea presented in the poem: the beauty, majesty and calm of the Milky Way.

The theme of both poems are exactly the same: get yourself in accord with the cosmos (Nature) and you will transcend all turbulence.

Although the movement is reversed in Basho's poem, in both poems the cosmos is a source of peace.  Neither poet would begin a wisdom poem with the individual at peace and the cosmos in turmoil.  Once again, we are not implying that plants and animals are not in "cutthroat" competition, nor are we denying the extreme violence of supernovas.  The subject is the attainment of inner calm through contemplation of nature.  In any case, we have no concept of nature except for what our consciousness perceives.  (We can never know the "thing in itself" wrote Kant.  As a part of the system, (nature) we cannot have complete  knowledge of it, taught Gödel.)  The theme of both poems is a natural way to heal a distracted mind--that is, by contemplation, by meditating on nature in its most sublime manifestations.

I recall the ending of a poem I wrote a long time ago:
...God's living promise:/
the abyss in the belly can be filled.

Goethe knew that; Basho knew that.  They also knew that it wasn't easy.  The poems might be short, but it might take a lifetime--Basho might have  said that it could take  several lifetimes--to realize the peace in the last line of each poem.  But there is no doubt about it: the abyss in the belly can be filled.

3. Some People Just Don't Get It

There are people who are tone-deaf to poetry.  They go for the content and not for the craft; they go for the musings and not for the music.   A high IQ does not necessarily correlate with a high PQ, that is, a high Poetry Quotient.  We will now give an example of a great man completely missing the beauty of Goethe's poem.  The man in question is August von Humboldt,  (1769-1859), the notable geographer, naturalist and explorer.  The discussion of Goethe's poem occurs in the very entertaining novel, Measuring the World,  die Vermessung der Welt, by Daniel Kehlmann.  It is fiction, but inability to appreciate poetry in otherwise very accomplished individuals is certainly a common occurrence, as it is among the less educated.  The episode occurs when Humboldt is asked by South Americans, during an exploratory trip to the Amazon, to provide some entertainment:

Mario asked Humboldt if he would please tell them a story.
He didn't know any stories, said Humboldt, and straightened his hat, which the monkey had turned around.  And he didn't like telling them.  But he could recite the most beautiful poem in the German language, freely translated into Spanish.  Here it was.  Above all the mountaintops it was silent, there was no wind in the trees, even the birds were quiet, and soon death would come.
Everyone looked at him
That's it, said Humboldt.
Yes, but, asked Bonpland.
Humboldt reached for the sextant.
Pardon, said Julio, but that couldn't have been the whole thing.

                                      --The Measurement of the World, page 107

Who said Germans (in this case an Austrian) can't be funny?



4. Two Musical Renditions of Wanderer"s Night-Song

Many examples of German poetry of the nineteenth century have been transformed by composers into notable lieder.  Music is more international--and more popular--than poetry; it is the lieder versions that keep much of the poetry alive outside the German-speaking world.  Much of nineteenth century German poetry begs to be made into a lied, since the meter of most poems at the time is quite regular.  (A notable exception to this is the poetry of Hölderlin, whose poetry has too much inner music to accommodate external tones.)

Goethe's Wanderer's Night-Song is also an exception, even when compared to his other poems.  The lines are uneven; much of its beauty is due to inner rhymes and due to its imagery.  Nevertheless, several outstanding composers have composed lieder to the text.  I will briefly discuss two of them with suggested recordings.

Schubert (Youtube, Hans Hotter, Wanderers Nachtlied 11, D 794)



No one would come across as being foolish by claiming that Schubert was the best lieder composer ever.  This is indeed a wonderful song, exuding peace and serenity.  Hans Hotter's performance is flawless; it is a gem.  My criticism here, however, is that Schubert misses the deeper meaning of Goethe's poem.  (This isn't the only example; for instance, Schubert did not sense the irony of Heine's der Doppelgänger, yet created a masterpiece nevertheless.)

Schubert's lied evokes a scene from nature which induces peace.  There is no cosmic descent.  One gets a hint of the universal background by the use of the pedal tone in the tree-tops line.  His use of notes of shorter duration makes the music of "scarcely a breath" sound ominous--as if chaos underlies the peace of the forest but will be given short shrift here.  Then Schubert gets diverted with the birds--one imagines him listening in wonder to the birds on country walks.  He breaks the movement of the poem by breaking the line, "die Vögelein schweigen/schweigen im Walde."  This bird-interlude disturbs the unity of the poem.  The ending is beautiful.  The whole song is indeed exquisite; it succeeds superbly as music, but fails to grasp the meaning of Goethe's poem.

Youtube: Carl Loewe Wanders Nachtlied 1 Hermann Prey


(Note it's designated as Wanderers Nachtlied 1 on Youtube: this is an error.)

This lied alone is proof enough that Loewe is a neglected composer who deserves much more recognition.  He might not be a Schumann or a Schubert, but he composed  some music that should not be forgotten.  I was astonished when I heard this piece; it is very impressive.

It's hard to imagine that Loewe was about a year older than Schubert, yet lived for forty-one years after Schubert's death.  Schumann praised Loewe, but later his enthusiasm waned.  Wagner thought he was first-rate.

Unlike Schubert, who usually gave his musical imagination free reign while composing music to a text,  Loewe paid extremely close attention to the text.  We hear the E flat triad in a metric accompaniment, indicating the peace above summits. The chords change as we pass to the peace of the treetops and to the peace of the quiet birds.  The section about the birds is given an unbroken melodic line.  Notice the piano accompaniment immediately before the "Warte, nur," ("Just wait") phrase.  The piano plays three ascending quarter notes (representing, at least in my interpretation, the three aspects of descending peace, before the individual is reached.)  The three ascending notes culminate  in the dotted quarter, the eighth and the quarter note of "Warte nur."  This is the high-point of the phrase--and the gist of the whole poem--peace coming to the individual.  Notice the notes here ascend, while in the poem the peace descends.  It's as if Loeve is telling us this is the same thing; the peace is welling up from deep inside, ascending into consciousness.  A mirror image, as it were,  sometimes makes the best accompaniment. This is a very deep understanding of Goethe's poem; the peace above the summit abides deep inside human beings, and can be brought out with the help of nature.

The ending is even more fascinating.  Against all expectation, Loewe ends the last note not on the first note of the scale, but on the third.  Also contrary to expectation, this note is a whole note, tied--noted probably with a fermata, indicating a very strong emphasis.  The last note is sung on the word, "auch" meaning "also" (The translation does not follow the German word order.)  The individual is the "auch". he, too finds rest.  Now the individual ends on higher note--you can hear the ascent of the individual toward the cosmos.  And notice the individual is indeed closer to the cosmos now, but has not ascended to the very top; the humility of the human condition is maintained.

Listen to the ending carefully.  The last note sums up the entire poem in a strikingly original, effective manner.  It is a transcendent moment.

This lied is an astounding example of recreating a text through music.  It's as if Loewe has rewritten the poem while being faithful to it; in musical terms, that's indeed what he has done.  This lied should be universally praised and used as a prime example of how to put a poem to music.  Maybe this little essay will help lead to that realization, but I doubt it.  The history of art is not always fair.

Conclusion

Goethe's Wanderer's Night-song is one of the most beautiful poems of the German language.  It can easily be memorized--and should be.  It's harder to realize--it might take a lifetime to spiritually reach the peace of the last line, but it can and should be the goal of us all.   We can full fill our hunger with spiritual peace.  Goethe expressed this in a very short poem that contains images and no abstractions; it is a true work of genius.