
Vienna is the center of what we call “classical” music in a narrow sense. The wider realm of 18th
and 19th century art music, which we also refer to as “classical,” had many centers: Rome, Paris,
London, St. Petersburg, even Boston; but one meaning of “classical” refers to a tradition of
composition that achieves meaning and coherence primarily through shared tonal and formal processes, in other words, mostly instrumental music that utilizes the “classical” forms. It is no accident that a high-point of such music is referred to as Viennese Classicism. Its founding figure is Joseph Haydn, and his disciples include Mozart, Beethoven, Schubert, and Brahms, all of whom lived in Vienna for the most important years of their careers. Vienna is also home to a “second Viennese school” whose leader, Arnold Schoenberg, looked back worshipfully toward Gustav Mahler as fore-runner and whose followers included Alban Berg and Anton Webern, along with others. An idealistic concept of classicism persists as a transcendent force in Viennese life and culture today, while the city strives to maintain the balances between so many complex forces of geography, politics, and history.
Anyone who has lived a life with this music has absorbed, by intention or osmosis, a great deal
of information and some mythology about Vienna from books, articles, reviews, concert
program notes, and CD booklets. Somehow or other, an image of the city lodges itself in our
imaginations. This was certainly true for me prior to the ten-day visit last month, my first.
Having performed and written about these composers for decades, it was a source of chagrin to
have to admit that I had not actually been there. My pilgrimage changed that. I planned to
immerse myself in music as fully as possible, and managed to attend two operas, two orchestral
concerts, one evening of chamber music and one musical church service, along with visits to the
residences (now museums) of the “big three:” Haydn, Mozart, and Beethoven. (I never got to
two others listed on my pass to such venues: Schubert and J. Strauss II.) In addition, I visited
five art museums, five churches, two palaces, and wandered miles of Viennese streets. The
Vienna I came away with was a much more complex, multi-layered place than I had imagined:
many of its cultural riches are tied to an almost obscene concentration of wealth in the hands
of the emperors and powerful aristocrats, wealth which was ostentatiously displayed in
grandiose architecture, over-the-top ornamentation, an overwhelming worship of power in its
styles of painting and public monuments. On the other hand, Viennese visual modernism
taught us to see and hear in new ways through the artists of the Secession and the Schoenberg
school; and the Vienna Werkstatt promoted democratic ideals in public housing and artistic
objects designed to enhance everyday life, the counterpart to the British Arts and Crafts
movement. (The 1926 Karl-Marx Platz is the world’s largest public housing building at .7 of a
mile in length.) Add to that the development of psychoanalysis, the incubation of virulent anti-
Semitism, the fierce embrace of fascism, the blossoming of critical intellectual, literary, and
philosophical movements, and you have a place full of the most intense energies and
contradictions.
