Here is a matter, of the profoundest esthetical and ethical significance, which might as well be disposed of now, so far as this discussion is concerned, regardless of the symmetrical continuity of the argument. There is a vast deal of ugly music in "Salome,"--music that offends the ear and rasps the nerves like fiddlestrings played on by a coarse file. In a criticism of Strauss's "Symphonia Domestica" I took occasion to point out that a large latitude must be allowed to the dramatic composer which must be denied to the symphonist. Consort a dramatic or even a lyric text with music and all manner of tonal devices may derive explanation, if not justification, from the words. But in purely instrumental music the arbitrary purposes of a composer cannot replace the significance which must lie in the music itself--that is in its emotional and esthetic content. It does not lie in intellectual content, for thought to become articulate demands speech. The champions of Richard Strauss have defended ugliness in his last symphony, the work which immediately preceded "Salome," and his symphonic poems on the score that music must be an expression of truth, and truth is not always beautiful. In a happier day than this it was believed that the true and the beautiful were bound together in angelic wedlock and that all art found its highest mission in giving them expression. But the drama has been led through devious paths into the charnel house, and in "Salome" we must needs listen to the echoes of its dazed and drunken footfalls. The maxim "Truth before convention" asserts its validity and demands recognition under the guise of "characteristic beauty." We may refuse to admit that ugliness is entitled to be raised to a valid principle in music dissociated from words or stage pictures, on the ground that thereby it contravenes and contradicts its own nature; but we may no longer do so when it surrenders its function as an expression of the beautiful and becomes merely an illustrative element, an aid to dramatic expression. What shall be said, then, when music adorns itself with its loveliest attributes and lends them to the apotheosis of that which is indescribably, yes, inconceivably, gross and abominable? Music cannot lie. Not even the genius of Richard Strauss can make it discriminate in its soaring ecstasy between a vile object and a good. There are three supremely beautiful musical moments in "Salome." Two of them are purely instrumental, though they illustrate dramatic incidents; the third is predominantly instrumental, though it has an accompaniment of word and action. The first is an intermezzo in which all action ceases except that which plays in the bestially perverted heart and mind of Salome. A baffled amorous hunger changes to a desire for revenge. The second is the music of the dance. The third is the marvelous finale in which an impulse which can only be conceived as rising from the uttermost pit of degradation is beatified. Crouching over the dissevered head of the prophet, Salome addresses it in terms of reproach, of grief, of endearment and longing, and finally kisses the bloody lips and presses her teeth into the gelid flesh. It is incredible that an artist should ever have conceived such a scene for public presentation. In all the centuries in which the story of the dance before Herod has fascinated sculptors, painters, and poets, in spite of the accretions of lustful incident upon the simple Biblical story, it remained for a poet of our day to conceive this horror and a musician of our day to put forth his highest powers in its celebration. There was a scene before the mental eye of Strauss as he wrote. It was that of Isolde singing out her life over the dead body of Tristan. In the music of that scene, I do not hesitate to say again, as I have said before, there lies the most powerful plea ever made for the guilty lovers. It is the choicest flower of Wagner's creative faculty, the culmination of his powers as a composer, and never before or since has the purifying and ennobling capacity of music been so convincingly demonstrated. Strauss has striven to outdo it, and there are those who think that in this episode he actually raised music to a higher power. He has not only gone with the dramatist and outraged every sacred instinct of humanity by calling the lust for flesh, alive or dead, love, but he has celebrated her ghoulish passion as if he would perforce make of her an object of that "redemption" of which, again following Wagner but along oblique paths, he prates so strangely in his opera of "Guntram."