THOMAS MANN – DER
TOD IN VENEDIG – DEATH IN VENICE – 1912
This short novel by Thomas Mann
has become a classic on its own merit first and then because he has been
adapted to the cinema and the stage quite many times. The best known
adaptations are Visconti’s film in 1971 and the opera by Benjamin Britten in
1973.
This book was also written at the
end of Thomas Mann’s life and though it cannot really be said to be
autobiographical, which anyway has no value to discuss and appreciate it, it is
obvious that Thomas Mann has had that kind of experience first hand: becoming
old, feeling death crawling and creeping behind the wings closer and closer,
and attaching his dream of a second youth to the first youth one meets and
sublimates into a fancy of beauty as an aesthetic dimension to cover up the
deep psychological need to find a recipient for the mission of continuing the
exploration of the world, mental and physical, intellectual and material, that one
has done all along their life.
This need, this desire, this
quest is universal among all artists and intellectuals, maybe among all human
beings as the survival instinct of the mind. It cannot be fulfilled
genetically. It does not lead to anything hormonal which could be seen as
unethical, and would have been seen as unethical in Thomas Mann’s time: it
would have been pedophilic love, since Tadzio is hardly 15, probably less. It
is symbolical, spiritual, mental maybe psychical.
Apart from and beyond this
personal existential remark, the book has tremendous qualities.
The first one is its shortness.
The subject – in a way it is an artistic testament – is treated in very few
pages with very little action but always precisely stated and clearly
described. No useless embellishment on the action itself. That enables the
author to concentrate on the sole mind of the main character who is a
successful German author who has preached all his life the separation of arts
from life, from passion, from sentiments, from feelings. Arts are supposed to
cultivate beauty in themselves and to look for beauty in the world.
Gustav von Aschenbach is trapped
by his own aesthetic ambition and practice when in his old age he meets with
his eyes, and that will never be a meeting on any other level, and when his
mind relays that vision into a deep reflection on what life is, what beauty is,
what purity is. His eyes meet a young Polish youth that can be deemed to be 15
or less years old.
The main character is attracted
to this “Knabe” as he calls him in German, “boy” as is translated in English,
visually, hence by the only vision of the boy’s body since he cannot understand
Polish and that foreign language becomes some kind of music. The shape of the
body, the proportions, the flexibility and articulations of that body that is
fit without being athletic, still young and not wrapped up in too much muscle
and fat.
He is attracted by the face and
the hair of this young teenager and at this level no one can describe the
“beauty” of a face. Words can eventually describe the face but they cannot
capture the beauty itself which is a very complex conglomerate of elements. The
last attractive element is the light, very light indeed before the First World
War, “nudity” of the young teenager since he is mostly on a beach in some
bathing suit, which is a suit really. It only liberates or “undress” the arms
and the legs from the knees down, maybe half thigh down. Visconti makes the boy
bathe in the sea is some kind of swimming trunks that denude his body from the waist
up. I am not sure at all that was standard in 1911.
This first quality of the book is
amplified tremendously by the Greek mythical references all along the pages. I
am not going to list them all but systematically they refer to love (probably
identified as identical to intercourse) that leads to death in a way or
another. Some of these gods or semi-gods are messengers of death or have the
power of saving someone who is close to death or dying, like Zeus taking
Dionysus in his thigh, or Zeus against and others turning some victims of
jealousy into stars and constellations. These references establish a full
parallel between the main character and these victims of love and jealousy.
But he goes one step further by referring
to Socrates and Phaedo, particularly the death scene in Plato’s text, The Death
Scene from the Phaedo,
http://homepages.gac.edu/~arosenth/265/Phaedo_Death_Scene.pdf.
The death of Socrates drinking his hemlock to which he had been sentenced is to
be set in parallel with the death of Gustav von Aschenbach in the story. Note
here how the name of the character is conveying the idea of death: a river of
ashes. A close study of these references and their mapping in the story would
show how symbolical they are.
But let me give you one example
of how the main character’s wording of his approach of beauty is also symbolical
and of what. The original for “The happiness of writers is the thought that can
be entirely emotion and the emotion that can be entirely thought,” is “Glûck
des Schriftstellers, der ganz Gedanke, der ganz Gefühl, das ganz Gedanke zu
werden vermag.“ Apart from the fact that I find the translation less concise,
less poetic and more abstract in its use of the generic plural “writers” or the
generic philosophical definite article
in “the thought” or “the emotion” and even “the happiness” where Thomas Mann
had used the adjective “ganz” to particularize what thought or emotion he was
speaking of, the thought and the emotion that the author was constructing or
experiencing right now, hence the necessary singular of “Schriftsteller”
But the translation misses
something more important: the symbolic music of the sentence. The first alliteration
in /g/ seven times and the closing semi-alliteration in /w-v/ at the end
bringing that seven to nine and the first alliteration in fact is one /g/ plus
then alternating /ganz/ - /Gedanke/ - /ganz/ - /Gefühl/ - /ganz/ - /Gedanke/
which is a perfect David’s Star or number of Solomon, three adjectives-three
nouns all carrying the same alliteration and alternating. It is obvious that
the very deep and ancient wisdom of Solomon expanded into the seven days of the
week of creation (6 days of work and one day of rest) or the seven days of the
Holy Passion ending with the death and resurrection of Jesus in the last three
days are turned into a diabolical reference to the Apocalypse, the Beast, the
end of this world and life, and maybe salvation at Doomsday. The English
translation is far from carrying that kind of symbolism.
This novella should be analyzed
from that original German version to understand how Thomas Mann is a symbolical
mind that sees beauty in those patterns, “Gestalten” would be the German plural
word, that are both the symbols and the expression of the mind and the
conception of beauty it develops or constructs. If we take this novella as
being in the tradition of symbolism in German arts we find out that the death
of Venice is
also the death of Gustav von Aschenbach, and this latter death does not enable
him to actually transmit the mission of continuing his work to Tadzio. The
transmission is expressed at the end in the last look but in the reverse order:
it is Tadzio who becomes Hermes and by looking back at Gustav from the sea and
locking his eyes onto Gustav’s eyes takes him into the infinity of death and
Gustav dies in his chair on the beach. Tadzio becomes the psychopomp of Gustav
von Aschenbach into the immensity of space and death.
That is a phenomenal vision of
mental and sqpiritual survival and the failure that Thomas Mann wants to
express as for Gustav von Aschenbach who just did not have the courage to
confront and brave social conventions and norms and establish contact and
communication with Tadzio. This contact, this communication with a younger
character who becomes the surrogate of his own youth and the continuation of
his own life after his own death was close at hand but he did not choose it, he
did not have the courage of surviving intellectually, spiritually by committing
his remaining years of life to a pure and spiritual friendship that is love
without the hormonal side of things. But this reveals an important element in
Thomas Mann German psyche: he cannot imagine any friendship of this type in his
society because he would be convicted (in a court of justice if necessary) of
improper behavior. Just think of Oscar Wilde.
Dr Jacques COULARDEAU
# posted by Dr. Jacques COULARDEAU @ 10:03 AM