The Magic Mountain
From The Art and Popular Culture Encyclopedia
"The door opened — rather as happens in The Magic Mountain, where the slinky love interest Clavdia Chauchat habitually enters the dining room late and with a careless bang of the door."--At the Existentialist Café (2016) by Sarah Bakewell "Hans Castorp stood looking at the group, and from some dark cause his laden heart grew heavier still, and more oppressed with its weight of dread and anguish. Scarcely daring to venture, but following an inner compulsion, he passed behind the statuary, and through the double row of columns beyond. The bronze door of the sanctuary stood open, and the poor soul’s knees all but gave way beneath him at the sight within. Two grey old women, witchlike, with hanging breasts and dugs of finger-length, were busy there, between flaming braziers, most horribly. They were dismembering a child. In dreadful silence they tore it apart with their bare hands — Hans Castorp saw the bright hair blood-smeared — and cracked the tender bones between their jaws, their dreadful lips dripped blood."--The Magic Mountain (1924) by Thomas Mann |
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The Magic Mountain (Der Zauberberg) is a novel by Thomas Mann, first published in November 1924. It is widely considered to be one of the most influential works of 20th century German literature.
Mann started writing what was to become The Magic Mountain in 1912. It began as a much shorter narrative, which revisited in a comic manner aspects of Death in Venice, a novella that he was then preparing for publication. The newer work reflected his experiences and impressions during a period when his wife, who was suffering from a lung complaint, was confined to Dr Friedrich Jessen's 'Waldsanatorium' in Davos, Switzerland for several months. In May and June 1912 he paid her a visit and got to know the team of doctors who were treating her in this cosmopolitan institution. According to Mann, in the afterword that was later included in the English translation, this stay became the foundation of the opening chapter (Arrival) of the completed novel.
The outbreak of the First World War interrupted work on the book. The conflict and its aftermath led the author to undertake a major re-examination of European bourgeois society, including the sources of the wilful, perverse destructiveness displayed by much of civilised humanity. He was also drawn to speculate about more general questions surrounding personal attitudes to life, health, illness, sexuality and mortality. Given this, Mann felt compelled to radically revise and expand the pre-war text before completing it in 1924. Der Zauberberg was eventually published in two volumes by S. Fischer Verlag in Berlin.
His vast composition is erudite, subtle, ambitious, but, most of all, ambiguous; since its original publication it has been subject to a variety of critical assessments. For example, the book blends a scrupulous realism along with deeper symbolic undertones. Given this complexity, each reader is obliged to weigh up the artistic significance of the pattern of events set out within the narrative; a task made more difficult by the author's Olympian irony. Mann himself was well aware of his book's elusiveness, but offered few clues about approaches to the text. He later compared it to a symphonic work, orchestrated with a number of themes and, in a playful commentary on the problems of interpretation, recommended that those who wished to understand it should read it through twice.
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Plot summary
The narrative opens in the decade before World War I. It introduces the protagonist, Hans Castorp, the only child of a Hamburg merchant family. Following the early death of his parents, Castorp has been brought up by his grandfather and later, by a maternal uncle named James Tienappel. Castorp is in his early 20s, about to take up a shipbuilding career in Hamburg, his home town. Before beginning work, he undertakes a journey to visit his tubercular cousin, Joachim Ziemssen, who is seeking a cure in a sanatorium in Davos, high up in the Swiss Alps. In the opening chapter, Castorp leaves his familiar life and obligations, in what he later learns to call "the flatlands", to visit the rarefied mountain air and introspective small world of the sanatorium.
Castorp's departure from the sanatorium is repeatedly delayed by his failing health. What at first appears to be a minor bronchial infection with slight fever is diagnosed by the sanatorium's chief doctor and director, Hofrat Hofrat (literally, court advisor) is an honorific title given by monarchs or, as in this case, their family members to people of merits. It is not his title as director of the sanatorium, which is Director. However, the novel mirrors the then German custom to call Hofräte by their honorific rather than their functional title. The most recent English translator of Magic Mountain, Woods, uses Director as a translation.</ref> Behrens, as symptoms of tuberculosis. Castorp is persuaded by Behrens to stay until his health improves.
During his extended stay, Castorp meets a variety of characters, who represent a microcosm of pre-war Europe. These include Lodovico Settembrini (an Italian humanist and encyclopedist, a student of Giosuè Carducci); Leo Naphta, Jewish Jesuit who favors totalitarianism; Mynheer Peeperkorn, a dionysian Dutchman; and his romantic interest, Madame Clawdia Chauchat.
Castorp eventually resides at the sanatorium for seven years. At the conclusion of the novel, the war begins, and Castorp volunteers for the military. His possible, or probable, demise upon the battlefield is portended.
Allegorical characters
Mann uses the novel's main characters to introduce Castorp to the ideas and ideologies of his time. The author observed that the characters are all "exponents, representatives, and messengers of intellectual districts, principles, and worlds," hoping that he had not made them mere wandering allegories.
Castorp
According to the author, the protagonist is a questing knight, the "pure fool" looking for the Holy Grail in the tradition of Parzival. However, he remains pale and mediocre, representing a German bourgeois that is torn between conflicting influences – capable of the highest humanistic ideals, yet at the same time prone to both stubborn philistinism and radical ideologies. As usual, Mann chooses his protagonist's name carefully: Hans is a generic German first name, almost anonymous, but also refers to the fairy tale figure of Hans im Glück and the apostle St. John (Johannes in German), the favourite disciple of Jesus, who beholds the Revelation (Offenbarung des Johannes in German). Castorp is the name of a historically prominent family in Mann's hometown, Lübeck, which provided at least three generations of Mayors for the town in the era of the Renaissance. The "torp" is Danish, not unexpected on the German north coast. Castorp also refers to the twins Castor and Pollux in Greek mythology, who were identified by the New Testament scholar Dennis MacDonald as models for the apostles James and John.
In a way, Hans Castorp can be seen as the incorporation of the young Weimar Republic: Both humanism and radicalism, represented by Settembrini and Naphta, try to win his favour, but Castorp is unable to decide. His body temperature is a subtle metaphor for his lack of clarity: Following Schiller’s theory of fever, Castorp’s temperature is 37.6°C, which is neither healthy nor ill, but an intermediate point. Furthermore the outside temperature in Castorp's residence is out of balance: it is either too warm or too cold and tends to extremes (e.g. snow in August), but never normal. According to Christian Kracht, "Hans Castorp experienced the elevation of his temperature as lifting him to an elevated state of being."
The most pronounced instances of Thomas Mann's political conversion is in the "Schnee" chapter. Completed in June 1923, this chapter, which forms the philosophical heart of the novel, attempts to overcome apparent contrasts and find a compromise between Naphta's and Settembrini's positions. In the chapter "Humaniora", written in 1920, Castorp tells Behrens, in a discussion on medical matters, that an interest in life means an interest in death. In the "Schnee" chapter, Castorp comes to exactly the opposite conclusion. The basis for Castorp's contradiction can be found in the speech Von deutscher Republik, written in the previous year, in which Mann outlines his position with regards to precedence of life and humanity over death. Even though Castorp could not possibly have learnt from either Naphta or Settembrini the idea that the experience of death is ultimately that of life and leads to a new appreciation of humanity, Mann was determined from at least September 1922 onwards to make this message the main point of his novel. In a letter of 4 September 1922 to Arthur Schnitzler, Mann refers to Von deutscher Republik, in which, he says, he is endeavouring to win the German middle classes over to the cause of the Republic and humanitarian concerns, and adds that his new-found passion for humanitarianism is closely related to the novel on which he is working. In the climax of the "Schnee" chapter, Castorp's vision is of the triumph of life, love and human concern over sickness and death. This realisation corresponds closely to Mann's key observation in Von deutscher Republik. As if to dispel any lingering doubts, Mann makes the meaning absolutely clear in his Tischrede in Amsterdam, held on 3 May 1924. Death stands for the ultra-conservative opponents of the Republic, while life embodies the supporters of democracy, the only way to guarantee a humanitarian future. The Schnee chapter was written in the first half of 1923 and the italicisation of the key sentence was probably requested by Mann when the book was set in print in 1924, as a message to the readers of the time, who, after years of hyper-inflation and political turmoil, not only expected but also desperately needed a positive direction to their lives, some words of wisdom which would give them hope.
Settembrini: Humanism
Settembrini represents the active and positive ideal of the Enlightenment, of Humanism, democracy, tolerance and human rights. He often finds Castorp literally in the dark and switches on the light before their conversations. He compares himself to Prometheus of Greek mythology, who brought fire and enlightenment to Man. His own mentor Giosuè Carducci has even written a hymn to another lightbringer: Lucifer, "la forza vindice della ragione." His ethics are based on bourgeois values and labor. He tries to counter Castorp's morbid fascination with death and disease, warns him against the ill Madame Chauchat, and tries to demonstrate a positive outlook on life.
His antagonist Naphta describes him as "Zivilisationsliterat", meaning cosmopolitan, un-German intellectuals. Mann originally constructed Settembrini as a caricature of the liberal-democratic novelist represented, for example, by his own brother Heinrich Mann. However, while the novel was being written, Mann himself became an outspoken supporter of the Weimar Republic, precipitated by the assassination of then German Foreign Minister Walther Rathenau whom Mann deeply admired, which may explain why Settembrini, especially in the later chapters, becomes the "Sprachrohr des Autoren"; - the voice of the author. Settembrini's physical characteristics are reminiscent of the Italian composer Ruggiero Leoncavallo.
Naphta: Radicalism
Settembrini's antagonist Naphta was Jewish, but joined the Jesuits and became a Hegelian Marxist. The character was a parody of the philosopher Georg Lukács, who "plainly has not recognized himself in Naphta", wrote Mann in a 1949 letter.
Even here a change in Mann's political stance can be seen. In "Operationes spirituales", written towards the end of 1922, Naphta is termed a "revolutionary" and "socialist", but Settembrini sees Naphta's fantasies as emanating from an anti-humanitarian reactionary revolution ("Revolution des antihumanen Rückschlages"). In this chapter, the terrorism championed by Naphta is no longer, in Castorp's eyes, associated solely with the "Diktatur des Proletariats", but also with conservative Prussian militarism and Jesuitism. The association here between Naphta's advocacy of terrorism and two extremely conservative movements—Prussian militarism and Jesuitism—is a huge political shift for the novel. Terrorism, up till now exclusively the province of the communist revolution, is now suddenly also an instrument of reactionary conservatism. In a clear allusion on Mann's part to the assassination of Walther Rathenau, Naphta goes into the motivation of the revolutionary who killed Councillor of State August von Kotzebue in 1819 and concludes that it was not just the desire for freedom at stake here but also moral fanaticism and political outrage. That this is a direct reference to the death of Rathenau is borne out by the fact that in the first edition Mann refers to the shooting of Kotzebue, whereas he was in fact stabbed. Alerted to this mistake by Max Rieger, Mann replied on 1 September 1925 that he would rectify the error at the first opportunity. Mann changed the word "geschossen" to "erstochen" for future editions. For the 1924 readership, however, the association with Rathenau could not have been clearer.
Chauchat: Love and temptation
Clawdia Chauchat represents erotic temptation, lust, and love, all in a degenerate, morbid, "Asiatic-flabby" form. She is one of the major reasons for Castorp's extended stay on the magic mountain. The female promise of sensual pleasure as hindrance to male zest for action imitates the themes from the Circe mythos and in the nymphs in Wagner's Venus Mountain. Chauchat's feline characteristics are noted often, her last name is derived from the French chaud chat (Eng., hot cat), and her first name includes the English claw. (Her name may also be a reference to the Chauchat machine gun, a French weapon that saw significant use by the French and American forces during World War I.) ChaudChat could also be a play on words with Chaud (hot) and Chatte (female genitalia) in French slang.
Clawdia Chauchat leaves the Berghof for some time, but she returns with an impressive companion, Mynheer Peeperkorn, who suffers from a tropical disease.
Peeperkorn: The Dionysian principle
Mynheer Peeperkorn, Clawdia Chauchat's new lover, enters the Berghof scenery rather late; but he is certainly one of the most commanding persons of the novel. His behavior and personality, with its flavour of importance, combined with obvious awkwardness and the strange inability ever to complete a statement, is reminiscent of certain figures in former novellas of the author (e.g. Herr Klöterjahn in Tristan) – figures, which are, on the one hand, admired because of their vital energy, and, on the other hand, condemned because of their naïveté. In total, this person represents the grotesqueness of a Dionysian character. The Greek god Dionysus is also important in Nietzschean philosophy, whose The Birth of Tragedy is the source of the title The Magic Mountain.
Peeperkorn ends his life by suicide, also performed in a strange manner.
Mynheer Peeperkorn is used by the author to personify his rival, the influential German poet Gerhart Hauptmann, and even certain properties of Goethe (with whom Hauptmann often was compared).
Ziemssen: Duty
Joachim Ziemssen, Hans Castorp's cousin, is described as a young person representing the ideals of loyalty and faithfulness as an officer. As already mentioned, Dr. Behrens alludes to the pair as "Castor(p) and Pollux", the twin brothers of the Greek mythology. And in fact, there is some affinity between the two cousins, both in their love to Russian women (Clawdia Chauchat in the case of Hans Castorp, the female co-patient "Marusja" in the case of Joachim Ziemssen), and also in their ideals. But, in contrast to Hans Castorp, who is an assertive person on the Berghof scene, Joachim Ziemssen is rather shy, known to stand somehow outside of the community. He tries to escape from what he, unspokenly, feels to be a morbid atmosphere. After long discussions with his cousin, and in spite of being warned by Dr. Behrens, he returns to the "flatlands", where he fulfills his military duties for some time. But after a while, forced by deterioration of his lungs, he returns to the Berghof. It is, however, too late for a successful treatment of his illness, and he dies in the sanitarium. His death is described in a moving chapter of the novel, with the title "As a soldier, and a good one" ["(Ich sterbe) als Soldat und brav"], again a well-known citation from Goethe's Faust.