human
Cockaigne occurs in some form in old English, French, Italian, and Spanish literature, meaning
gpt
The fancied connection with
human
Cockney is of much later date. Henry S. Leigh's
gpt
Carols of Cockayne (1869) shows the recognition of the word in the sense of
human
Cockneydom. There is said to be a connection between
gpt
Cockney and the French
human
and if that is so the appropriation of
gpt
Cockaigne as correlative of
human
Cockney is justified by community of origin, all these words being derived from the stem of _coquere_ (to cook). No doubt
gpt
originally meant
human
or
gpt
and
human
Cockney at first meant something of the same sort. At the same time there hangs about the word
gpt
Cockaigne a certain proverbial suggestiveness, derived from the time when it was used in the sense of
human
The Dream of Gerontius,
gpt
The Dream of Gerontius, Cardinal Newman called his poem, with exquisite modesty. How that poem may stand in the estimation of those who share Cardinal Newman's point of view in regard to religious matters is perhaps an important question, but not one with which musical, or any artistic, criticism is concerned. For nothing is more certain about art than that it is subservient to a person's view of life. Artistic or æsthetic criticism must be humble, and must abstain from trespassing on the ground of faith and morals. Indirectly, indeed, æsthetics may have a bearing on these more serious subjects. For is it not written of religious doctrines,
human
By their fruits ye shall know them ?--and nothing else is in so complete a sense a
gpt
of a religion as a work of art arising therefrom. Nevertheless, the function of æsthetics is not to commend or blame a view of life, but rather to enquire with what eloquence, with what sincerity, with what measure of convincing power the artist expounds his ideas and communicates his feelings, whatever those ideas and feelings may be. With these reflections I find it necessary to premise my notes on Edward Elgar's new work. The reflections are rather solemn, but the new work is very solemn. It is deeply and intensely religious; it is totally unconventional, and must be discussed in an unconventional manner. First, then, let me state a point of difference from all that I have experienced in listening to other oratorios and sacred cantatas, and, I may say, all other musical works with words made by one person and music by another. The point is that _this_ music, on the whole, is apt to bring home to the listener the greatness of the poem. The composer has not merely chosen from the poem such material as suited him. He has expounded the poem musically, and to the task of expounding it he has brought what may be described without inflation as the resources of modern music. We shall doubtless hear of plagiarism from
human
Parsifal, and there is indeed much in the work that could not have been there but for
gpt
Parsifal. But it is not allowable for a modern composer of religious music to be ignorant of
human
Parsifal. One might as well write for orchestra in ignorance of the Berlioz orchestration as write any serious music in ignorance of the Wagnerian symbolism. Edward Elgar does nothing so affected as to ignore the development which, for good or for evil, the language of music underwent at the hands of Wagner. His orchestral prelude, however, reverts to an earlier Wagnerian type. It gives a forecast of the whole story in such wise that at the end of it the imagination has to be carried back. We have the last agony of the sick man, his death, and passage to the unseen. The symbols, though employed in the Wagnerian manner, are, nevertheless, thoroughly original, taking us into an atmosphere and a world absolutely remote from all that is Wagnerian. When the voice of Gerontius (assigned to a tenor solo) enters we are carried back to the death-bed--to the prayers of Gerontius and his companions. A series of choruses with intervening and accompanying passages for the solo voice is devoted to the King of Terrors. Here the music touches the various notes in the gamut of feeling, from the agony of terrors to serene confidence. After the parting of Gerontius, with the words
gpt
Novissima hora est, a new voice enters, that of the Priest (baritone), chanting
human
Proficiscere, anima Christiana. Among the supplications for the departed is a chant three times repeated, each of the two parts ending with a choral
gpt
Amen that bears a tender echo of the mediæval
human
Cantus fictus.