🎹鋼琴的大千世界/名家名言:「為何稱我為大師?主人在這裡(指著鋼琴),我只是他的奴才。」
— 李斯特著名的弟子,德國鋼琴家、作曲家、教育家 萊森奧爾(Alfred Reisenauer)
Why, there is the master (pointing to the piano), I am only the slave.”
— Alfred Reisenauer (1 November 1863 – 3 October 1907) German pianist, composer, and music educator.
📹 跟隨在李斯特學習長達十二年至李斯特過世(1874-1886)的萊森奧爾,演奏李斯特的第十號匈牙利狂想曲:
https://youtu.be/e12YwuHiQtY
📰 延伸閱讀 - 【李斯特學派 / the school of Liszt】♩.♪
https://www.facebook.com/notes/fan-chiang-yi-%E8%8C%83%E5%A7%9C%E6%AF%85/%E6%9D%8E%E6%96%AF%E7%89%B9%E5%AD%B8%E6%B4%BE-the-school-of-liszt/289155141104454/
———————————————————————1905-1906 鋼琴名家萊森奧爾(Alfred Reisenauer)在美國進行數月的巡迴演出,並接受美國著名音樂雜誌”Etude”的專訪。文章於1906年七月出版,隔年他在德國巡迴演出期間於下榻的飯店房間內過世。
📰 藝術家的養成 - 萊森奧爾的見解
The Making of an Artist - The Views of Alfred Reisenauer.
▪️With Liszt
“When I had reached a certain grade of advancement it was my great fortune to become associated with the immortal Franz Liszt. I consider Liszt the greatest man I have ever met. By this I mean that I have never met, in any other walk of life, a man with the mental grasp, splendid disposition and glorious genius. This may seem a somewhat extravagant statement. I have met many, many great men, rulers, jurists, authors, scientists, teachers, merchants and warriors, but never have I met a man in any position whom I have not thought would have proved the inferior of Franz Liszt, had Liszt chosen to follow the career of the man in question. Liszt’s personality can only be expressed by one word, ‘colossal.’ He had the most generous nature of any man I have ever met. He had aspirations to become a great composer, greater than his own measure of his work as a composer had revealed to him. The dire position of Wagner presented itself. He abandoned his own ambitions— ambitions higher than those he ever held toward piano virtuosity—abandoned them completely to champion the difficult cause of the great Wagner. What Liszt suffered to make this sacrifice, the world does not know. But no finer example of moral heroism can be imagined. His conversations with me upon the subject were so intimate that I do not care to reveal one word.
▪️Liszt’s Pedagogical Methods
“His generosity and personal force in his work with the young artists he assisted, are hard to describe. You ask me whether he had a certain method. I reply, he abhorred methods in the modern sense of the term. His work was eclectic in the highest sense. In one way he could not be considered a teacher at all. He charged no fees and had irregular and somewhat unsystematic classes. In another sense he was the greatest of teachers. Sit at the piano and I will indicate the general plan pursued by Liszt at a lesson.”
Reisenauer is a remarkable and witty mimic of people he desires to describe. The present writer sat at the piano and played at some length through several short compositions, eventually coming to the inevitable “Chopin Valse, Op. 69, No. 1, in A flat major.” In the meanwhile, Reisenauer had gone to another room and, after listening patiently, returned, imitating the walk, facial expression and the peculiar guttural snort characteristic of Liszt in his later years. Then followed a long “kindly sermon” upon the emotional possibilities of the composition. This was interrupted with snorts and went with kaleidoscopic rapidity from French to German and back again many, many times. Imitating Liszt he said, “First of all we must arrive at the very essence of the thing; the germ that Chopin chose to have grow and blossom in his soul. It is, roughly considered, this:(見譜例圖四)
Chopin’s next thought was, no doubt:(見譜例圖五)
But with his unerring good taste and sense of symmetry he writes it so:(見譜例圖六)
Now consider the thing in studying it and while playing it from the composer’s attitude. By this I mean that during the mental process of conception before the actual transference of the thought to paper, the thought itself is in a nebulous condition. The composer sees it in a thousand lights before he actually determines upon the exact form he desires to perpetuate. For instance, this theme might have gone through Chopin’s mind much after this fashion:(見譜例圖七)
The main idea being to reach the embryo of Chopin’s thought and by artistic insight divine the connotation of that thought, as nearly as possible in the light of the treatment Chopin has given it.
“It is not so much the performer’s duty to play mere notes and dynamic marks, as it is for him to make an artistic estimate of the composer’s intention and to feel that during the period of reproduction, he simulates the natural psychological conditions which affected the composer during the actual process of composition. In this way the composition becomes a living entity—a tangible resurrection of the soul of the great Chopin. Without such penetrative genius a pianist is no more than a mere machine and with it he may develop into an artist of the highest type.”
▪️A Unique Attitude.
Reisenauer’s attitude toward the piano is unique and interesting. Musicians are generally understood to have an affectionate regard for their instruments, almost paternal. Not so with Reisenauer. He even goes so far as to make this statement: “I have always been drawn to the piano by a peculiar charm I have never been able to explain to myself. I feel that I must play, play, play, play, play. It has become a second nature to me. I have played so much and so long that the piano has become a part of me. Yet I am never free from the feeling that it is a constant battle with the instrument, and even with my technical resources I am not able to express all the beauties I hear in the music. While music is my very life, I nevertheless hate the piano. I play because I can’t help playing and because there is no other instrument which can come as near imitating the melodies and the harmonies of the music I feel. People say wherever I go, ‘Ah, he is a master.’ What absurdity! I the master? Why, there is the master (pointing to the piano), I am only the slave.”
▪️The Future of Pianoforte Music.
An interesting question that frequently arises in musical circles relates to the future possibilities of the art of composition in its connection with the pianoforte. Not a few have some considerable apprehension regarding the possible dearth of new melodic material and the technical and artistic treatment of such material. “I do not think that there need be any fear of a lack of original melodic material or original methods of treating such material. The possibilities of the art of musical composition have by no means been exhausted. While I feel that in a certain sense, very difficult to illustrate with words, one great ‘school’ of composition for the pianoforte ended with Liszt and the other in Brahms, nevertheless I can but prophesy the arising of many new and wonderful schools in the future. I base my prophecy upon the premises of frequent similiar (sic) conditions during the history of musical art.” These are Reisenauer’s views upon this matter.
Continuing, he said: “It is my ambition to give a lengthy series of recitals, with programs arranged to give a chronological aspect of all the great masterpieces in music. I hope to be enabled to do this before I retire. It is part of a plan to circle the world in a manner that has not yet been done.” When asked whether these programs were to resemble Rubinstein’s famous historical recitals in London, years ago, he replied: “They will be more extensive than the Rubinstein recitals. The times make such a series posssible (sic) now, which Rubinstein would have hesitated to give.”
As to American composers, Reisenauer is so thoroughly and enthusiastically won over by MacDowell that he has not given the other composers sufficient attention to warrant a critical opinion. I found upon questioning, that he had made a genuinely sincere effort to find new material in America, but he said that outside of MacDowell, he found nothing but indifferently good salon-music. With the works of several American composers he was, however, unfamiliar. He has done little or nothing himself as a composer and declared that it was not his forte.
▪️American Musical Taste.
Reisenauer says: “American musical taste is in many ways astonishing. Many musicians who came to America prior to the time of Thomas and Damrosch returned to Europe with what were, no doubt, true stories of the musical conditions in America at that time. These stories were given wide circulation in Europe, and it is difficult for Europeans to understand the cultured condition of the American people at the present time. America can never thank Dr. Leopold Damrosch and Theodore Thomas enough for their unceasing labors. Thanks to the impetus that they gave the movement, it is now possible to play programs in almost any American city that are in no sense different from those one is expected to give in great European capitals. The status of musical education in the leading American cities is surprisingly high. Of course the commercial element necessarily affects it to a certain extent; but in many cases this is not as injurious as might be imagined. The future of music in America seems very roseate to me and I can look back to my American concert tours with great pleasure.
▪️Concert Conditions in America.
“One of the great difficulties, however, in concert touring in America is the matter of enormous distances. I often think that American audiences rarely hear great pianists at their best. Considering the large amounts of money involved in a successful American tour and the business enterprise which must be extremely forceful to make such a tour possible, it is not to be wondered that enormous journeys must be made in ridiculously short time. No one can imagine what this means to even a man of my build.” (Reisenauer is a wonderfully strong and powerful man.) “I have been obliged to play in one Western city one night and in an Eastern city the following night. Hundreds of miles lay between them. In the latter city I was obliged to go directly from the railroad depot to the stage of the concert hall, hungry, tired, travel worn and without practice opportunities. How can a man be at his best under such conditions—yet certain conditions make these things unavoidable in America, and the pianist must suffer occasional criticism for not playing uniformly well. In Europe such conditions do not exist owing to the closely populated districts. I am glad to have the opportunity to make this statement, as no doubt a very great many Americans fail to realize under what distressing conditions an artist is often obliged to play in America.”
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abandoned school near me 在 旅行熱炒店Podcast Facebook 的最佳解答
[Meeting Martin Luther King Jr. in Boston]
Having lived in Boston for several years, I'm very used to a conversation with questions like "where are you from", "what do you do", etc at social events or church. Now, let's imagine that I lived in the year of 1953, just a few years after world war II. On an ordinary weekday morning, when I was on the Green Line B branch (which then was numbered "route #62") along Commonwealth Avenue toward downtown, I started a conversation with an African American guy who got up at the BU central stop. I quickly got into the typical Bostonian conversation:
"Hi, what's your name?"
"Martin." He said.
"I'm Jerome. Nice to meet you."
"Nice to meet you, too."
"Are you a student at BU?"
"Ya. I go to the divinity school."
"That's cool. What do you study there?"
"I'm a doctoral student in systematic theology."
"Wow, that sounds very hard-core. So did you come to Boston to attend this program?"
"Ya. I'm from Atlanta, Georgia. I moved here two years ago after getting my bachelor of divinity."
"So are you a pastor?"
"Yes, I am."
"Cool. So where are you heading right now?"
"I'm going to downtown to meet my finacee. She's a music student at New England Conservatory. We're going to get married in Alabama next month."
"Wow, congratulations!"
That's true. I met the civil right activist-to-be Martin Luther King Jr. in the city of Boston, where it's never a surprise to randomly run into a doctor or a professor on the street. In a few minutes, I heard more about his story. While living in the south most of his life, he did spent 4 years in Boston, where he attended Boston University and got his PhD in systematic theology. While racial segregation (which came to existence after the civil war) was still prevalent in the south, Boston was the first city where I felt he was free to do everything without discrimination. He really enjoyed this city. And instead of living in the dorm of BU, he rented an apartment at 397 Mass Ave, right next to today's Orange Line Mass Ave station.
Boston was also the city where he met his wife Coretta Scott. They got married in June 1953. And he was incredibly young as a doctoral student -- he skipped two grades in high school and completed college at the age of 19. By the time he started doctoral study in Boston (at the age of 22), he already obtained his first seminary degree. By the way, he was also the assistant pastor at Twelfth Baptist Church, an African-American congregation near Dudley Square.
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Now the conversation continued. Martin and I started talking about Christian church and theology.
"Which church do you go to?" He asked.
"The XXX church. It's an evangelical church."
"Ah, Christian evangelism." From his eyes, you could tell there was probably something in his head.
"What do you think about it?"
"Well, I'm a pastor, and I do build my ministry on the teaching of Jesus. But I hope your church is not like one of the typical American churches today. I think really miss the point of the gospel."
"What do you mean?"
"I mean, they've been focusing too much on individuals being saved and ignoring the injustice in this society. They miss their mission to liberate the oppressed."
"Well, isn't a Christian church supposed to share the gospel and convert sinners to God?"
"Yup, but doesn't the gospel free us? How can you say you're sharing the gospel while so many people in this country are oppressed and suffering from inequality?"
"You're right, but this should be the outcome of salvation, instead of the salvation itself..."
"(Sigh.) I think the some churches really need to shift focus." He breathed before continuing. "Old faiths like the bodily resurrection, virgin birth and miracles that contradict the science may not be necessary for Christianity today. Churches are called to realize the Kingdom of God on earth by exercising justice and mercy..."
Now I could sense where on the "church spectrum" he was. He was vastly influenced by Walter Rauschenbusch's social gospel, a theological thought popular in the early 20th century that called for a return to the "Kingdom of God" doctrine. Church's primary calling, in social gospel's perspective, is to bring God's kingdom on earth by applying Jesus' teaching to solve social issues and rescue the oppressed. Along with Mohandas Gandhi's nonviolent approach, it shaped King's theology and fueled the later movements he led.
And It was also interesting to see theologically how liberal his was. He casted his doubt on some essential doctrines that most Christian denominations held true back then. If you are from an evangelical background, this may get on your nerves. (But keep in mind that he lived before the age of neo-orthodoxy, and people often abandoned traditional views when running into doctrines that contradict scientific knowledge.) And this is probably why while many pastors today would say King's accomplishment was fueled by the Christian faith, but avoid talking too much about his view on doctrines.
--------
Let's get back on the train scene. At the Park Street underground station in downtown Boston, I said bye to the newly met friend Martin and saw him disappearing in the crowd. I could tell he's a brilliant and eloquent person, but might not expect two years later he'd be the person would be a key leader in the Montgomery bus boycott, nor decades later he'd deliver his famous speech in Washington. I might not agree with everything he said, but I'd definitely remember this conversation with Martin, a person that was once like me, who lived to Boston short-term to pursue a degree and was shaped by the personality of this city.
--------
[Afterthought] As a member of an American evangelical church (and also a foreigner of a minority group), the story of Martin Luther King Jr. continues to puzzle me. His view on certain doctrines are likely to be condemned as unorthodox by evangelical churches, but meanwhile, as the "saved" people, do we eager to live out and advocate the biblical justice in daily life as he did? Or we're always being "gospel-centered" while ignoring the all-inclusive nature of the biblical gospel?
(In pictures: Martin Luther King Jr.'s school, apartment and church in Boston.)