Also sprach Zarathustra [Thus Spoke Zarathustra] (tone poem) for Orchestra [after Nietsche], Opus 30
Richard Strauss was born in Munich on June 11, 1864, and died in Garmisch‑Partenkirchen, Bavaria, on September 8, 1949. He began the composition of Also sprach Zarathustra in Munich on February 4, 1896, and completed it on August 24. Strauss himself conducted the Municipal Orchestra of Frankfurt-am-Main in the first performance on November 27, 1896. The score calls for a large orchestra consisting of piccolo, three flutes (third doubling as second piccolo), three oboes, English horn, two clarinets plus E‑flat clarinet and bass clarinet, three bassoons and contrabassoon, six horns, four trumpets, three trombones, two bass tubas, timpani, bass drum, cymbals, triangle, orchestral bells, a deep bell, two harps, organ and strings. Duration is about 33 minutes.
Surely no major philosopher has ever had a closer relationship to music and musicians than Friedrich Nietzsche, and no work of philosophy has inspired more musical compositions than his Also sprach Zarathustra. Nietzsche was an excellent pianist and an amateur composer as well, having turned out a fair number of choral works both sacred and secular, songs, and piano pieces by his thirtieth year.
But in addition to being drawn to some of the musical questions of the day, Nietzsche was also a source for music in others. His best‑known essay, Also sprach Zarathustra (1883-1885), served as the basis for songs by Schoenberg, Delius, Medtner, and Taneyev, as well as larger works by Mahler (Third Symphony), Delius (A Mass of Life), and Strauss.
The essay has an unusually poetic text for a work of philosophy, loosely narrative in character, recording the (invented) sayings of Zarathustra (Zoroaster to the Greeks) covering all sorts of diverse topics; each section ends with the formula “Also sprach Zarathustra” (“Thus spoke Zarathustra”).
Strauss became acquainted with Nietzsche’s work while reading in preparation for his first opera, Guntram. What interested him most of all was the philosopher’s criticism of the established church and ultimately of all conventional religion. Strauss was the last composer who could be called an intellectual, but he made the courageous decision to attempt to deal with Nietzsche’s philosophical ruminations as a symphonic poem. He chose to emphasize one particular theme of the work; he said he wanted “to convey in music an idea of the evolution of the human race from its origin, through the various phases of development, religious as well as scientific.
Strauss conceived one enormous movement that has little in common with the traditional musical forms used in his earlier tone poems. He selected a limited number of section titles from Nietzsche’s work and arranged them in a way that made possible musical variety. The most important of the unifying musical ideas—it comes up again and again—is the use of two keys, C and B, whose tonic notes are as close together as they can be melodically, though harmonically they are very far apart, to represent the natural world on the one hand and the inquiring spirit of man on the other. Time and again these two tonalities will be heard in close succession—or, indeed, even simultaneously.
The opening of the tone poem is a magnificent evocation of the primeval sunrise, with an important three‑note rising figure in the trumpets representing Nature and the most glorious possible cadence in C (alternating major and minor at first before closing solidly in the major). That trumpet theme is the single most important melodic motive of the work.
Immediately there is a drastic change of mood to the section entitled Von den Hinterweltlern (“On the Afterworldly”), the most primitive state of man. Gloomy, insubstantial phrases soon introduce an important new theme (heard here in B minor) leaping up, pizzicato, in cellos and basses; this theme is used throughout to depict man’s inquiring mind. Strauss satirizes those inquiries that lead to religion by quoting the opening phrase of the plainsong Credo in the horns and moves into a lush passage of conventional sweetness for the strings divided into sixteen parts.
This leads into Von der großen Sehnsucht (“On the Great Longing”), to depict man’s yearning to move beyond ignorance and superstition. The section combines the B minor “inquiring mind” motive with the C major “nature” motive. A vigorous new figure rushes up from the depths of the orchestra, gradually overpowering everything else. With a harp glissando it sweeps into Von den Freuden und Leidenschaften (“Of Pleasures and Passions”).
This section, in C minor, links man’s sensual life with Nature (through the key relationship). A passionate new theme followed by an important motive blared out by trombones and heard frequently thereafter, sometimes identified as the theme of “satiety.” Das Grablied (“The Tomb Song”), follows immediately in B minor and related keys.
It dies away into the depths as cellos and basses begin a passage in strict imitation labeled Von der Wissenschaft (“On Science”). What could be more scientific than a fugue? And this one begins with the notes of the Nature theme, in C, followed immediately by the three notes of the B‑minor triad, then continuing to all the remaining pitches of the chromatic scale. The imitations work the tonality around to B minor again, and a new developmental section gets underway, climaxing in Der Genesende (“The Convalescent”) in which the themes lead up to a powerful C major triple‑forte for full orchestra, breaking off into pregnant silence. The next chord? B minor, bringing in an extended new development of several of the major ideas, treated with extraordinary orchestral virtuosity.
This comes to an end in an utterly unexpected way—by turning into a Viennese waltz, and a waltz in C major at that! For this section Strauss borrows Nietzsche’s title Das Tanzlied (“The Dancing Song”). Here, for the very first time in Strauss’s life, he seems ready to take on his older namesakes, the other Strausses who were renowned as the waltz kings. And here, already, we can get more than a tiny glimpse of Der Rosenkavalier, still some sixteen years in the future. This waltz begins as an amiable and graceful dance with a theme based on the Nature motive, but it soon builds in energy and vehemence, as many of the earlier themes make their appearance, only to be destroyed in turn by the “satiety” motive, which takes over fiercely at the climax of the score (corresponding to a similar climax in the book), as a great bell tolls twelve times.
Strauss marks this passage in the score Nachtwandlerlied (“Night Wanderer’s Song”). The bell rings every four measures, ever more softly, as the music settles onto a chord of C major, only to slip, with magical effect, into a gentle, bright B major for the coda, in which the violins present a sweet theme representing “spiritual freedom.”
This luminous B is softly but insistently undercut by cellos and basses, pizzicato, with the rising three‑note “Nature” motive, as if to say: Earth—the natural world—abides in spite of all. Four more times the upper instruments reiterate their chord of B, only to find that the bottom strings repeat the C with quiet obstinacy, finally bringing the work to an end.