I had received an invitation from the 'Eidgenossische Musikgesellschaft' to conduct their musical festival at Sion that year. I had refused, but at the same time promised that if possible I would conduct Beethoven's Symphony in A major at one of the gala concerts. I intended on the way to call on Karl Ritter, who had gone to live with his young wife at Montreux on the Lake of Geneva. The week I spent with this young couple gave me ample opportunities for doubting whether their happiness would be of long duration.
Karl and I left shortly afterwards for the musical festival in Valais. On our way we were joined at Martigny by an extraordinary young man, Robert von Hornstein, who had been introduced to me on the occasion of my great musical festival the year before as an enthusiast and a musician. This quaint mortal was regarded as a very welcome addition to our party, particularly by young Ritter, and both young people looked forward with great enthusiasm to the treat in store for them; Hornstein had come all the way from Swabia to hear me conduct the festival in the canton of Valais. We arrived in the midst of the musical festivities, and I was terribly disappointed to find how very badly and inartistically the preliminary arrangements had been made. I was so taken aback, after having received the worst possible impression of the sound of the very scanty orchestra in a small church, which served as church and concert-hall combined, and was so furious at the thought of having been dragged into such an affair, that I merely wrote a few lines to Methfessel, the organising director of the festival, who had come from Berne, and took my leave, without further ceremony. I escaped by the next post-chaise that was just on the point of leaving, and I did this so expeditiously that even my young friends were unaware of my departure. I purposely kept the fact of my sudden flight from them; I had my own reasons for doing so, and as they were rather interesting from a psychological point of view, I have never forgotten them.
On coming back to dinner that day feeling miserable and depressed after the disappointing impression I had just received, my annoyance was treated with foolish and almost insulting roars of laughter by my young friends. I presumed that their merriment was the result of remarks made at my expense before I came in, as neither my admonitions nor even my anger could induce them to behave differently. I quitted the dining-room in disgust, paid my bill and left, without giving them any opportunity of noticing my departure. I spent a few days in Geneva and Lausanne, and decided to call on Frau Ritter on my way back; and there I again met the two young people. Evidently they also had given up the wretched festival, and been completely taken aback at my sudden departure, had almost immediately left for Montreux, in the hope of hearing news of me.
I made no mention of their rude conduct, and as Karl cordially invited me to stay with them a few days longer I accepted, principally because I was very much interested in a poetical work he had only just finished. This poem was a comedy called Alkibiades, which he had really treated with exceptional refinement and freedom of form. He had already told me at Albisbrunnen about the sketch of this work, and had shown me an elegant dagger into the blade of which the syllables Alki had been burnt.
He explained that his friend, a young actor whom he had left in Stuttgart, possessed a similar weapon, the blade of which bore the syllables Biades. It seemed that Karl, even without the symbolic help of the daggers, had again found the complement of his own 'Alkibiadesian' individuality, this time in the young booby Hornstein, and it is very probable that the two, whilst in Sion, had imagined they were acting an 'Alkibiadesian' scene before Socrates. His comedy showed me that his artistic talent was fortunately far better than his society manners. To this day I regret that this decidedly difficult play has never been produced.
Hornstein now behaved properly and desired to go to Lausanne via Vevey. We did part of the journey together on foot, and his quaint appearance with his knapsack on his back was most amusing, continued my journey alone from Berne to Lucerne, taking the shortest possible route to Selisberg on the Lake of Lucerne, where my wife was staying for a sour-milk cure.
The symptoms of heart disease, which I had already noticed some time previously, had increased, and this place had been recommended to her as specially invigorating and beneficial. With great patience I endured several weeks of life at a Swiss pension, but my wife, who had quite adapted herself to the ways of the house and seemed very comfortable, looked upon me as a disturbing element.
I found this a great trial, although the beautiful air and my daily excursions into the mountains did me a great deal of good. I even went so far as to choose a very wild spot, where, in imagination, I ordered a little house to be built in which I should be able to work in absolute peace.
Towards the end of July we went back to Zurich. I returned to my Walkure and finished the first act in the month of August. I was terribly depressed by my worries just at this time, and as it was more than ever necessary for me to have absolute quiet for my work, I at once agreed to my wife's departure, when she told me of her intended visit to her relations and friends in Dresden and Zwickau. She left me at the beginning of September, and wrote to me about her stay in Weimar, where the Princess Wittgenstein had received her with the greatest hospitality at Altenburg Castle. There she met Rockel's wife, who was being cared for in the most self-sacrificing way by her husband's brother. It showed a spirited and original trait in Minna's character that she decided to visit Rockel in his prison at Waldheim, solely that she might give his wife news of him, although she disliked the man intensely.
She told me of this visit, saying sarcastically that Rockel looked quite happy and bright, and that life in prison did not seem to suit him badly.
Meanwhile I plunged with renewed zeal into my work, and had finished a fair copy of the Rheingold score by the 26th of September. In the peaceful quietness of my house at this time I first came across a book which was destined to be of great importance to me. This was Arthur Schopenhauer's Die Welt als Wille und Vorstellung. Herwegh recommended this work to me, and told me that strangely enough it had only been recently discovered, although it had been published over thirty years. In a pamphlet on this subject a certain Herr Frauenstadt had drawn the attention of the public to the book, to which I immediately felt attracted, and I at once began to study it. For a long time I had wanted to understand the real value of philosophy. My conversations with Lehrs in Paris in my very young days had awakened my longing for this branch of knowledge, upon which I had first launched when I attended the lectures of several Leipzig professors and in later years by reading Schelling and Hegel. I seemed to understand the reason of their failure to satisfy me from the writings of Feuerbach, which I studied at the same time. What fascinated me so enormously about Schopenhauer's work was not only its extraordinary fate, but the clearness and manly precision with which the most difficult metaphysical problems were treated from the very beginning.
I had been greatly drawn towards the work on learning the opinion of an English critic, who candidly confessed that he respected German philosophy because of its complete incomprehensibility, as instanced by Hegel's doctrines, until the study of Schopenhauer had made it clear to him that Hegel's lack of lucidity was due not so much to his own incapacity as to the intentionally bombastic style in which this philosopher had clothed his problems. Like every man who is passionately thrilled with life, I too sought first for the conclusions of Schopenhauer's system. With its aesthetic side I was perfectly content, and was especially astonished at his noble conception of music. But, on the other hand, the final summing-up regarding morals alarmed me, as, indeed, it would have startled any one in my mood; for here the annihilation of the will and complete abnegation are represented as the sole true and final deliverance from those bonds of individual limitation in estimating and facing the world, which are now clearly felt for the first time. For those who hoped to find some philosophical justification for political and social agitation on behalf of so-called 'individual freedom' there was certainly no support to be found here, where all that was demanded was absolute renunciation of all such methods of satisfying the claims of personality. At first I naturally found his ideas by no means palatable, and felt I could not readily abandon that so-called 'cheerful' Greek aspect of the world, with which I had looked out upon life in my Kunstwerk der Zukunft. As a matter of fact, it was Herwegh who at last, by a well-timed explanation, brought me to a calmer frame of mind about my own