The Magic Flute stands out for its eclectic blend of musical styles. While only one scene – the duet of the Armored Men in Act 2 – includes a confirmed musical quotation, some scholars have posited that the opera contains a multitude of musical borrowings and allusions. Flute’s referential character owes much to Mozart’s ingenious use of musical topics. However, allusions to specific works have also been proposed throughout the opera’s history. In 1950, A. Hyatt King assembled an inventory of Flute’s “sources and affinities,” suggesting many plausible but largely unsubstantiated melodic precedents in works by Mozart and others. Scholars have particularly disagreed about the “source” from which Mozart allegedly derived Papageno’s aria “Ein Mädchen oder Weibchen.” As in the case of the duet of the Armored Men (which quotes a Lutheran chorale), the desire to link Mozart and J. S. Bach has led to divergent claims about the melody’s provenance.

Complaints about the libretto have long shadowed The Magic Flute. The spoken dialogue especially has been disparaged, first regarding plot and, recently, gender and race. This chapter argues that to cut the dialogue is to lose a wealth of detail with respect to character and plot that needs to be understood as essential to the dramatic action. It offers close readings starting at the level of words or phrases that cannot be lost without consequence. Issues examined in speech include class and institutional hypocrisy (Tamino and Papageno); gender (the Queen of the Night); race (Monostatos); and female ambition (Sarastro). Each character conveys in speech a desire to be seen beyond stereotype, demonstrated here alongside relevant social context in Mozart’s time and ours. With nuanced treatment of controversial issues, the chapter debunks a fundamentally flawed justification for cuts – that our society is morally superior to the one that produced this work.

The arias in Mozart’s The Magic Flute are some of the most vivid and enduring in the operatic repertoire. This chapter examines how poetic structures, musical and dramatic conventions, and the abilities of the singers who originated the roles shaped their creation. While many writers focus primarily on musical form when analyzing arias, this study reveals that other elements contribute as much or more to the aria’s expressivity and the dramaturgical role it plays. Analysis also demonstrates how each aria in this work contains something unusual or extravagant – a musical element or moment that stretches the customary practices of eighteenth-century music. This fact alongside the arias’ diversity of style, color, and affect suggests the composer took great care to make each one distinctive. Consequently, Mozart’s skill and creativity was and is on display. Thus, the arias make manifest one of the opera’s main themes: the power of music.

This chapter looks at critical writings on The Magic Flute, focusing on the different periods in which it first came to prominence in Germanic, French, and Anglophone countries, as well as at contributions made by Mozart’s major nineteenth-century biographers (Ignaz Arnold, Georg von Nissen, Alexandre Oulibicheff, Edward Holmes, Otto Jahn, Ludwig Nohl).  It also studies a representative sample of nineteenth- and twentieth-century literary works and visual media – by Goethe, Heribert Rau, Heinrich Smidt, Lotte Reiniger, G. Lowes Dickinson, Karl Hartl – that reference or are inspired by the opera.  Common themes in all areas of reception include the harsh treatment of Schikaneder, and a Mozartian narrative combining a creative peak with fatal physical decline.

This chapter draws on conceptions of gender in Mozart’s time and ours to explore the opera’s representation of women. This aspect of The Magic Flute, including the misogynistic statements of the priests, is now widely regarded as problematic. The opera sets the rule of Sarastro and his brotherhood against the Queen and her entourage, and the focus on this conflict between the sexes has to some degree obscured the opera’s focus on the construction of gender in the characterization of Pamina and the Queen. Gender is performed on stage within an established context and frame of reference. Pamina is a sentimental heroine whose idealized image, abduction, and abandonment prove her moral virtue; the Queen is a dark and vengeful mother who refuses to accept her restricted position. This focus allows us to see how both mother and daughter complicate patriarchal assumptions by raising important questions about gender and power.

While the finales of The Magic Flute owe much to the standard model that Mozart drew upon in the finales of his Da Ponte operas, they also show features not typically seen in opera buffa finales. Three of these features can be clearly seen in the finales of Schikaneder’s earlier Singspiele at the Theater auf der Wieden. They are: the use of feierlich music (often in march style) for ceremonial, quasi-religious or magical scenes; greater attention to sets and set changes in Schikaneder’s lavish productions; and a looser, more episodic approach to the structure of a finale, with sharp changes in musical style that heighten the sense of separation from one section to the next. Though they resemble the finales of Schikaneder’s other Singspiele, Mozart’s Magic Flute finales are more effective, with superior musical invention and more sharply characterized dramatic moments.

Until late in the twentieth century, formal analysis of Mozart’s operatic ensembles (chiefly those of the Da Ponte operas) was heavily skewed towards the invocation of instrumental models, and pre-eminently sonata form. Additionally, the pursuit of “absolute correspondence between the unfolding of music, text and stage-action” (Abbate and Parker) came to seem increasingly suspect. The Magic Flute is a Singspiel, rather than an opera buffa, and its ensembles are complicated by the existence of “ensemble characters” (the Three Ladies and Three Boys) who generally function collectively rather than individually. This chapter offers analyses of the Act 1 and 2 quintets and the Three Boys’ Act 2 terzetto, seeking to destabilize readings that appeal to models such as sonata rondo and reading tonal structures closely against libretto structure. Evidence from Mozart’s autograph informs the concluding discussion of vocal scoring in the Act 2 choruses and the final moments of the work.

Mozart’s use of multiple musical forms and styles differentiates Die Zauberflöte from his previous works. Schikaneder’s audience expected a mixture of comedy and fine singing, added to which higher styles – ritual fanfares, hymns, and “learned” counterpoint – are presaged in the overture. The opera’s conclusion in which light banishes darkness is mirrored throughout – deceptively in the opening scene. The deployment of keys suggests less a system than choices made to suit a desired orchestration or a singer’s tessitura. The forms of arias reflect the status and emotions of each character. The finales differ from opera buffa in requiring scene-changes, reflected in musical styles including recitative, a strange march for the final trials of Pamina and Tamino, and a new tone and form for Papageno’s near-tragedy. The genii who intervene at critical points epitomize a mode peculiar to this opera, the comical sublime; the mixture of styles contributes to the opera’s strengths.

This chapter focuses on The Magic Flute’s links to theatrical aesthetics of the Vienna court theater as well as debates surrounding the late eighteenth-century calls for the establishment of a German national theater tradition. This exploration suggests that Mozart’s unique experiences with the world of late eighteenth-century German theater traditions shaped The Magic Flute’s libretto significantly. Mozart’s contributions to Schikaneder’s libretto in fact enhance the work’s status as both a culmination of decades-long debates about German national theater and a harbinger of a future course for German national opera.

What is Enlightenment? In a certain sense, The Magic Flute may be understood as a playing out of Immanuel Kant’s answer to that question: “Sapere aude! [dare to know] – Have the courage to use your own understanding” – a challenge that is at the core of Tamino’s perilous journey. But the idea of Enlightenment and the complexity of original thought encompassed under its banner demands of us that we examine the deeper questions that it asks: What view of Enlightenment is conveyed in Mozart’s music and Schikaneder’s libretto, and how does this view accord with those strains of thought and expression, of wit and sensibility, that we take to constitute the defining aura of the Enlightenment? The great arias of Tamino and Pamina, studied as embodiments of these qualities, are viewed against the master plots of the opera.

The bafflingly eclectic exoticisms of The Magic Flute arise from at least three literary traditions at work in the libretto: seraglio or abduction opera (Tamino sets out heroically to rescue Pamina); The Arabian Nights (Papageno’s comic journey turns on wishes and their magical fulfilment), and a didactic, princely encounter with (some notion of) Egyptian antiquity (Act 2). A labile discourse of nature adds further complexity, encompassing the regulative and the remote, civilization and savagery. This chapter, treating exoticism not as a theme within the opera, but as what the opera is about, posits an over-arching notion of “Enlightened orientalism” (Srinivas Aravamudan). The opera offers both its fictional characters, and the audience, a series of potentially transformative encounters with (what is posited as) the ancient and original sources of culture. These encounters cut across, and sometimes problematize, distinctions of self and Other.

“Staging The Magic Flute” examines the production history of Mozart’s opera over more than two centuries, from its 1791 premiere to 2019. It focuses especially on productions of The Magic Flute since 1970 and the critical reactions they have provoked, and asks if there can ever be a definitive staging of this iconic work. Productions discussed in detail range from Barrie Kosky’s radical “silent movie” version for the Komische Oper Berlin to August Everding and David McVicar’s long-running fairytale-Enlightenment stagings for (respectively) the Bavarian State Opera and The Royal Opera. Among the many other directors and designers discussed are Marc Chagall, Ingmar Bergman, David Hockney, Peter Sellars, Pierre Audi, Julie Taymor, Peter Stein, and Simon McBurney.

This chapter recounts the history, context, and significance of Ingmar Bergman’s 1975 film adaptation of Mozart’s The Magic Flute. Whereas films from theatrical or operatic sources tend to distance themselves from stage artifice, Bergman’s production emphasizes and revels in it. In doing so, it also comments on and, in some ways, turns from the work for which he is best known, celebrated and, sometimes, excoriated. The Enlightenment optimism of Mozart’s text provides a sharp contrast to Bergman’s brand of anxious, often agonized high modernism. It also provides a foil, both heartening and convincing, to the direness so often evident in 1970s cinema, and in the life and discourse surrounding it.