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But in fairness, he may have also crossed the title out because
he was very very queazy about suggesting
that his music was programmatic.
At least until much later in his life,
but more on that to come later.
Whereas these ideas of the first two periods
feel somewhat banal,
or at the very least clichd, there really is no arguing
with the notion that spirituality is a major concern
in the late works.
What is most magnificent in the late works
is the way
in which they manage to look simultaneously
all the way outward,
to the universe, and all the way inward,
into his own soul.
In another words, they are both superhuman
and utterly human.
Unsurprisingly, the other most salient feature of the late works
is their refusal to be restricted by any sort of convention,
to fall back on rhetoric.
So, that is the three-period idea in a
nutshell.
Some musicologists will say that the
better division would be
a four-period one, maybe yes, maybe no, I'm
not sure.
In my view, the whole idea really is a bit
of a fallacy.
First of all, the signature qualities of
each of
the three periods can be found throughout
Beethoven's life.
One of the most fascinating things
about Beethoven's output is that while his
musical
language underwent a massive evolution,
his principle concerns,
his fundamental musical personality, is
largely consistent from
the very first works to the very last.
The other problem with dividing
Beethoven's work into periods, of course,
is that his treatment of sonata form was
really always in flux.
There are virtually no works where you see
him resting
on his laurels, falling back on a paradigm
that was already in place.
Inventive as Haydn and Mozart were,
they were not above doing this.
You know the need to move forward is a distinctly
Beethoven value, which is part
of why he seems like an odd choice of
composer to divide into chunks.
But while the three-period model is pretty
reductive, and
it is certainly difficult to draw a line
between the early sonatas, which are quite
heroic, and the middle ones, which can be