The Life Of Ludwig Van Beethoven (volume 3 Of 3)
Almost involuntarily, in passing in review the incidents of the year whose story has just been told and projecting a glance into the near future, the question arises: Where, in these moments of doubt, ill-health, trial, vexation of spirit and torment of body were the old friends of Beethoven who in the earlier years had stood by him faithfully and lovingly? Where was Stephan von Breuning? Alas! he seems to have been an early sacrifice to Beethoven’s obstinate course in respect of his nephew. Schindler says that he had advised against the adoption of the boy and thus wounded Beethoven in his most sensitive part. The temporary estrangement began in 1817. Some others of the old friends may have been rebuffed in like manner; some, like the faithful seneschal, Zmeskall, were ill; some were absent from Vienna—Count Brunswick, Schuppanzigh; some were dead; in some the flames of friendship may have died down because there was so little in Beethoven’s public life to challenge their sympathy and support. Count Lichnowsky has dropped out of the narrative and does not appear for some years. What had happened to the ardent friend of the youthful days, Count Waldstein? There is no answer. Once a Conversation Book awakens curiosity and a hope. Somebody warns Beethoven in a public place not to speak so loud, as everybody is listening. “Count Waldstein is sitting near; where does he live?” Beethoven’s answer is unrecorded and thus passes the only opportunity which the known material offers from which might have been learned what caused the death of that beautiful friendship. Bernard, Schindler, Oliva, Peters and Bach were near to him, and the last was of incalculable value to him in his great trial. But could they replace those who were gone?

Beethoven was become a lonely man—an enforced seeker of solitude. No doubt many who would have been glad to give him their friendship were deterred by the wide-spread reports of his suspicious, unapproachable, almost repellant nature. But a miracle happens. Driven in upon himself by the forces which seem to have been arrayed against him, introspection opens wider and wider to him the doors of that imagination which in its creative function, as Ruskin tells us, is “an eminent beholder of things when and where they are not; a seer that is, in the prophetic sense, calling the things that are not as though they were; and for ever delighting to dwell on that which is not tangibly present.” Now he proclaims a new evangel, illustrates a higher union of beauty and truthfulness of expression, exalts art till it enters the realm of religion.

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