ANTON CHEKHOV: HOW TO WRITE FOR ETERNITY, KNOWING YOU ARE TOO YOUNG TO DIE.

 

ANTON CHEKHOV: HOW TO WRITE FOR ETERNITY, KNOWING YOU ARE TOO YOUNG TO DIE.

 

 

There used to be a café in the 6ème arrondissement of Paris, not far away from the junction between the Rue Vavin and the Rue Nôtre Dame des Champs, visited quite often by the author of this blog, above all between July-September 1998. I use the “past-tense”, as thanks to the “Corona” virus, there is no certainty of whether that, or any known, café in Paris is still there, or will ever re-open.

 

 


“The Lady with a Dog”, Anna, Elena Sofonova, in the last seconds of the film-version “Black Eyes” (Oci Ciorne) directed by Nikita Michalkov, 1987.

 

Quite near 101 Boulevard Raspail, still a building of the Alliance Française, where the author of this blog was a regular attendant, for some weeks, in the year 1981, to reinforce his French, while residing for more than two months in a small flat in the Rue du Cherche-Midi, 5ème arrondissement. Only at the end of the 1990s did I learn that one of my favourite German writers almost always stayed at a flat in the same rue, when he happened to visit Paris.

 

I doubt whether any of the waiters who knew me then is still around – some must have retired. Yet they took more than polite notice of this humble scribbler, as I was known to select the same table, asked for an espresso (ristretto),spent a long time (the ristretto was asked twice) reading booklets on how to learn Russian and a bilingual (French-Russian) anthology of short-stories. They did show an unexpected indulgence, taking into account that they were Parisians, when this author, after getting to the devastatingly hilarious ending of a nouvelle entitled Nuite d’angoisse (Страшная Ночь), 1884, burst into loud laughter, lost his equilibrium, hit the table, and fell onto the floor – the cup of coffee (empty) also followed him – and crashed. There were no further additions to the bill.

 


It was one of the short-stories contained in Nouvelles. Frissons et crimes, (Содрогания И Преступленя)[1] of Anton Pavlovich Chekhov (Антон Павлович Чехов) (*1860-1904). I was on my way to discover that there were in fact “two” Chekhovs, the one of the short-stories, and the dramaturg.   The former for me, until then, unknown, the latter of course someone whom I met in television and in theatre, in London, somewhere in the 1980s. Altogether this was one of my “late literary-encounters” in life, as I had not found hitherto the key to unlock his writing. Nor did I look for it. A “chance encounter” thus, one which was going to change my life.

 

 


First page of the Nouvelles of Anton Chekhov, bilingual French-Russian, on the left the professional visiting-card of the author between 1998-2001. ©

 

Then followed L’allumete suedoise, (Шведсая Спичка), 1883. I had the good idea of coming to the end of the short-story while at home, so that I could laugh my heart out with no major damage to the environment. It did not take long for me to argue, at least intimately, that Anton Chekhov not only did anticipate Franz Kafka (*1883-†1924) at almost all levels (absurdity, moody and ominous bureaucracy, fantasy and reality as two tangible, brother-like parameters), plus a Slavish pre-announcement of surrealism.

 

He did it with an original and sublime humour, portraying his compatriots with lovely irony, at times teasing satire, yet never detached from a sincere humanness. It is a remarkable achievement for a writer who knew, as he was a trained medical doctor, already by the end of the 19th century, in his late thirties, and perhaps even earlier, that he had only a few years to live. 

 

The cafe in the Rue Vavin was chosen for my daily self-training in Russian, as during those months it was fairly quiet in the morning, the long promenade from my flat in the Rue Daguerre, through the Boulevard Raspail, becoming a soothing entry into the day. I was due to go Kiev, Ukraine, in October of the same year, for a first academic stay, lecturing in English. I was to come back for the whole year of 2000, and again for many months in 2001. My Russian did improve considerably, but so did my basic Ukrainian.

 

Much later came The Lady with a Dog, Дама с собачкой (should actually be “The Lady with the Little Dog”), 1899, where poetry and tenderness go together with a raw-nerve portrayal of female and male crossroads at midlife. Vladimir Nabokov, Владимир Владимирович Набокоб (*1899-1977) was another relevant contribution of Russia to world-literature, albeit his well-known novels were all written in English. As an academic lecturer and literary critic, he combined the roles of an iconoclast and a provocateur, whimsically rearranging the chess-board of world literature at outrageous will He did not fail to utter despairing, unfair comments upon Chekhov (on Shakespeare as well...), yet he acknowledged The Lady with a Dog as “one of the greatest stories ever written”[2]. It begins with a fortuitous encounter along the sea-side promenade in Yalta, Crimea, between a married woman and a married man, both seeking solace for body and mind – as well as distance from their respective families. Then it moves to Saint-Petersburg,  Moscow, Chekhov overseeing the entanglements and the disentanglements of emotions like a surgeon with an ultra-fine scalpel, decorticating the souls of two human beings who try to re-construct their lives – facing adverse odds.

 

I could not possibly imagine in 1998 that I was to enjoy the same sea-side promenade in Yalta, populated by Chekhov’s figures, and by himself in the years of his refuge in Crimea, the last option to fight against an uncontrollable illness. It took place in the year 2000, when I was living in Kiev. Accompanied by a good English friend of mine, we decided to go first to Odessa, and then to Yalta, wanting to experience, on the one hand, the often vaunted healing properties of the sun and the salted-water of the Black Sea. Yet my priority was to visit the places where Chekhov sought to appease his body, and those spots shared as well with Leo Tolstoy (*1828- 1910) Лев Николаевич Толстой and Maxim Gorki, Максим Горький (*1868- 1936). I bumped onto the last two by sheer lottery in the late 1960s, while in South America, yet a rewarding acquaintance began to take place early 1980s, while in London. The three Russian writers, in spite of their different backgrounds and leanings, constituted one of the truest and mutually synergetic friendships ever registered in world-literature.

 

As soon as debarked off the train from Odessa at Simferopol, I began to realise that Crimea was “frozen” in the air, an air-conditioned piece of history, back-boiling fumes from a population which in its great majority felt very much Russian, and had decided never to surrender such an identity. A sunny early autumn bathed in sunshine the hills and the vineyards, as we approached Yalta by car, exhilarated by the sight of the Black Sea, for the first time. The seeds of the events which were to unfold in the second-decade of the 21st century were already there, germinating at an increasing speed.

 

Already between 1884-1885 Chekhov found himself coughing blood, and in 1886 the attacks worsened, there was no doubt… “tuberculosis”. A major haemorrhage of the lungs, while sojourning in Moscow in 1898 prompted him to buy a villa in the outskirts of Yalta, at the Black Sea, hoping that the climate would at least slow down his illness.

 

We arrived there on the 30th of September, 2000, to the “white doma”, a two-stores villa, solid and welcoming, surrounded by gardens full of trees and, above all, bamboo canes, as Chekhov “loved to go fishing...”, we learned. There was a group of Austrians visiting the place, guided by one lady who gave the explanations in Russian, translated into German by a splendid woman dressed all black. An austere elegance seemed to impregnate the interiors, including a piano, which, according to the guide, had been tested by Sergei Rachmaninov, Сергей Васильевич Рахманинов, (*1873- 1943). He did indeed dedicate his symphonic poem, opus 7, The Cliff (or The Rock), to the writer, and both spent a lot of time together, while in and around Yalta.

 

Too many tourists, too many visitors, forced Chekhov to buy a smaller, more anonymous refuge, a dacha in Gurzuf (or Hurzuf), where we went next, not before visiting an exposition on Pushkin, Александир Сергевич пушкин (*1799- 1837) in Crimea, who fell under the spell of the stony cliffs on the coast, as Chekhov would.

                           Cover of the catalogue of the exposition on Pushkin in Crimea, 2000 ©

 

 We reached the dacha at twilight, a small construction at the foot of a cliff, fearing that it may already be closed. The young lady who opened the door of the museum was quite surprised to see such late visitors, yet after verifying that we could communicate in a tentative but understandable Russian, and that we were “true” Chehkovians”, she granted the house, and her heart, to us.   She gave us a one-page explanatory flyer in German (the only copy available), where I rescued the phrase by Chekhov in a letter to his lover, explaining to her that very few people knew the address of the dacha, “Ich habe mir eine Dacha mit Pushkinfelsen gekauft...” (I bought myself a dacha with a Pushkin cliff...)

 

The next surprise was the lady-in-charge, a delightful mature lady who greeted us with such tender affability, that we felt immediately at home. We were no longer tourists; we were part of the family. As in the villa in Yalta, the same unaggressive, unplanned austerity, a furniture conceived for intimate, relevant usage, every corner warm and unpretentious.  We were then invited to visit the garden, the lady-in-charge selecting wine-grapes, figs, into a paper bag, a present for us, “you shall always be welcome...”

 

“...privileged should he consider himself, whom the Greek Gods granted one of the happiest days of his life, twilight at the dacha of Chekhov, embraced by soul-blessed females, picking grapes and figs in the garden looking onto the Black Sea...”


The author of the blog with the two ladies in charge of the dacha-museum of Chekhov 
in Gursuf, 30.09.2000. ©

 

 Back in Kiev, I would write in my diary:

I brought them (the wine grapes and the figs) back to Kiev, and while eating them in the kitchen of my flat, I remembered that paradise twilight, in the ancient dacha of Chekhov, someone who by his literature, and his garden, had managed to overcome his own fatality.”

 I realised only much later that the twilight in Gursuf planted the seeds of a Wahlverwandschaft (selected affinity), in the best possible Goetheian meaning of the word, slowly nonetheless solidly, irreversibly taking shape. Chekhov would become a brother-in-spirit, an amiable companion, a constant reminder for the author of this blog of the beauty, of the delightful intricacies, of the Russian language. The excellent biography of Henri Troyat[3] into which I submerged myself since 2003, helped cement the relationship.

 


A further stimulus came with an exquisite present by a French lady in Paris, in 2006, a careful French edition of the letters concerning his voyage to the island of Sakhalin, to visit a then feared and infamous penal colony, Voyage à Sakhaline, 1890-1891, Lettres d’hier et lettres d’aujordhui[4] Very much worth-reading, first of all, to get astonished as to the endurance of Chekhov, embarked onto a weeks-long trip by train, land and sea under often appalling conditions. Secondly to get a sense of his unshakeable attachment to family and friends, sending best wishes, doctor’s advice,  prescriptions, asking to be kept informed of all minutiae unfolding around the closest-ones.

 


A splendid performance of  The Cherry Orchard, Вишнёвый сад, 1904, in Paris, at the end of 2007, reunited the author of this blog with his theatre.  But it was only in 2015, in Berlin, that I was made aware of the 1987 film Black Eyes (Oci Ciorne), directed by Nikita Michalkov, “based on some of Anton Chekhov’s stories”. The axis of the film is a re-interpretation of The Lady with a Dog, somewhat retouched, and with a different ending, retaining, nevertheless, the substance of the original. An Italian-Russian production, where Marcello Mastroianni was to put on scene one of his best performances. Partly conceived also as an homage to Federico Fellini, in particular his Otto et Mezzo (Eight and a Half), the film does not fail to convey a charming recreation of epoch and places, through outstanding photography, fitting wardrobes, well-timed music. 

 

 


 

“The Lady with a Dog”, Anna, her dog, her hat, just rescued from a pool full of black mud by Romano, Marcello Mastroianni, 1987 film version.

 

 

Chekhov did not share the political ideals of Maxim Gorki, on his way to unconditional Bolshevism, yet he resigned from the Academy of Sciences in St. Petersburg in 1902, when Gorki election was annulled, and remained close friends for ever. Neither did he embrace the whole of Tolstoy’s encyclopaedic array of proposals to reform Russia, religion, society, nature, the world (plus life as well). “Admiring the artist, he refused to follow the thinker...”[5], in private issuing thunderous criticism of Tolstoy's short-novel Sonata Kreutzer, 1891, both from the point of view of a writer and of a scientist. Yet in 1891 Tolstoy was leading a national campaign to rescue parts of the Russian population from famine, due to a succession of poor harvests, despite censorship and repression. Chekhov, very much moved, did not fail to acknowledge his admiration, devotion for that “Jupiter-like figure”[6],  the only whom one could describe as the modern heir to Homer.  

 

He was a liberal, in the good old-sense of the word (though he might have refused even that modest categorization), a sceptical humanist who abhorred violence, and mistrusted any ideology (or religion) proposing a radical uprooting of current society, to be replaced by feverish, untested sand-castles. He remained weary and mistrustful of cold,  pretentious intelligentsia, if not empty and irrelevant, at times also dangerous. To be read thus: The Duel (1891), a short-novel in fact, plus The House with a Mezzanine (1896).

 

His last search for some kind of medical help took him to Badenweiler, in Germany. The German doctor, having verified that there was nothing else to be done, ordered a bottle of champagne. Chekhov said, “it’s been long time since I last drank champagne...”, slowly emptied his glass, turned sidewise on his bed – and died. It was the 2nd (15th) of July 0f 1904. The burial took place on the 9th (22nd) of July in Moscow, his wife and friends astonished to see that his coffin came in a wagon certified as a “transportation of oysters”. The military music sounding on the platforms was very much unexpected, in fact totally unsuitable. It was intended for a high-level military officer, whose coffin came in the same train. Chekhov would have loved the whole impromptu and surrealist scenery,  echoing many of his own stories.

 

Chekhov is almost without opposition – categorised as one of the greatest writers of short-stories in the whole history of world literature. Much more relevant: Perhaps one of the most lovable writers ever.

 

 

 

 

 



[1]Bilingue Russe / Francais, Nouvelles, Anton Tchekhov, Langues pour tous, Paris, 1997.

[2] Vladimir Nabokov, Lectures on Russian Literature, quoted by Francine Prose in Learning from Chekhov, 1991, p. 231.

 

[3] Tchekhov, Henri Troyat, de l’Académie Française, Flammarion, 1984.

[4] EDITIONS Le Capucin, Lectoure, 2005.

[5]Troyat, p. 133.

[6]Troyat, p. 167.

THOMAS MANN: "THE MAGIC MOUNTAIN" OR WHY WE ARE ALL ILL

 

THOMAS MANN: THE MAGIC MOUNTAIN OR WHY WE ARE ALL ILL.

 

 Just imagine, you receive a letter from a sanatorium in the Swiss Alps, inviting you to stay there for three weeks, under rather luxurious conditions.[1]

The Magic Mountain,  ©Johann Sanssouci, Berlin 2021, 

The imagination can gladly be expanded further: Coincidentally, you go there when an unknown and dangerous virus spreads all over the world, imposing confinements, curfews and quarantine.

As soon as you arrived, you start meeting people of all kinds. For example, Joachim, a sick lieutenant to whom you ask the question:

"But I would think time ought to pass quickly for you all," Hans Castorp suggested.

"Quickly and slowly, just as you like," Joachim replied. "What I'm trying to say is that it doesn't really pass at all, there is no time as such, and this is no life-no, that it's not," he said, shaking his head and reaching again for his glass.[2]

Shortly afterwards enters Dr. Krokowski, chief physician and bold decipherer of the turbulences of the soul, who assumed that you would follow Joachim's treatment. When you assured him, you were "thank God, very healthy," he says:

"You don't say!" Dr. Krokowski replied, thrusting his head forward at a derisive slant and smiling more broadly. "In that case you are a phenomenon of greatest medical interest. You see, I've never met a perfectly healthy person before.”[3]

Then a luminous and sociable figure from the Mediterranean appears, Signor Ludovico Settembrini, man of letters and supporter of universal progress, putting a warning on the table for you:

"Leave me in peace with that so-called literature!" he said. “What does it offer? Beautiful characters? What am I to do with beautiful characters? I am a practical man, and beautiful characters hardly ever come across in life! "[4]

During a supposedly relaxing walk, someone tells you:

“Don't you enjoy looking at a coffin? At times I really enjoy looking at one. I think a coffin is a downright beautiful piece of furniture, beautiful when it's empty, but when someone lies in it, it is just sublime in my eyes. There is something edifying about funerals - and I have sometimes thought that you should go to a funeral instead of going to church if you want to edify yourself a little”.[5]

Mr. Settembrini keeps issuing warnings, and considers that:

“Music is politically dangerous. A devilish effect, gentlemen! "[6]

Summa summarum (up to now): There is no time, even no life, we are all not entirely healthy, literature and music usually bring nothing, except damage, and it is much more "edifying" to go to a funeral instead of going to church.

You may still have the courage to counter that hastily concocted summary, hence issuing a shy reply:

"But love is still possible ..."

Colossal error! Because now follows a lecture by Doctor Krokowski, "Love as a disease-causing power", before an excited audience, in search of wisdom, to which the scientifically irrefutable thesis is presented:

“And how did it end, this clash between the forces of chastity and love-for those were indeed the forces involved? It ended to all appearances with the triumph of chastity.”[7]

Everyone was still waiting to see in what form the unauthorized-love would return:

“The women hardly breathe. Prosecutor Paravant quickly shook his ear again so that at the crucial moment it would be open and receptive. Then Dr. Krokowski: In the form of illness! The symptom of illness is disguised love-activity and all illness transfigured love! "[8]

 

No doubt whatsoever: We are all just ill.

 

 


(TV movie 1982). Dr Krokowski: (Kurt Raab) "All illness is transfigured love ..."

Would you then like to remain in such a sanatorium for three weeks, or would you rather get the hell out of there, promising yourself never to accept such invitations again?

In the novel The Magic Mountain (1924) by Thomas Mann (* 1875- † 1955), whose plot evolves over seven years, until 1914, there are hundreds of people who have to – or want to - stay in such a health resort (Davos, Switzerland). Some of them in fact feeling good, although the type and intensity of the illness vary. Event those who were not sick at all, despite the dictum of Dr. Krokowski, yet would rather at least get  little malad in order to continue enjoying the non-existent time there. A “time-out” modus that is inconspicuous and medically compliant. It was the era of the “sanatorium”, the health-resorts at the top, as tuberculosis was rampant everywhere, and only a certain height - the thinner the air, the better - brought containment and possibly healing.


                                  First German edition (1924)

We do not intend to embark ourselves into a complete deconstruction and exegesis of the novel. There are numerous studies and monographs in all languages, including those that tend to focus on narrow viewpoints, be it the role of the number "7," which keeps creeping into the novel like a snake, all the possible interpretations of the name "Madame Chauchat", including those going down to the underworld of the French language, or the discussion, strongly influenced (among others) by Henri Bergson (*1859-†1941),  about the subjective conceptualization of "time", which stands up to the routinely numerically divided-one.

It is more about re-enhancing this novel as the - possibly - matching glasses for our "now". As Thomas Mann himself defined it, the core of The Magic Mountain is that the experience of illness and death enables the attainment of pure and higher health:

"... that all higher health must have passed through the deep experiences of sickness and death, as the knowledge of sin is a prerequisite for salvation.”[9]

Should one read this novel these days, or even read it again?

It is a very long novel that takes place mostly in people's minds and souls. A contemporary (postmodern) publisher, whom the type-script is thrown on his desk, would send the following answer:

Dear Mr. Thomas Mann!

We find your novel very interesting. There are enough macabre and erotic features to make it saleable. Nevertheless, a request: Could you simply liquidate at least 300 pages of the text? "

My first attempt with Thomas Mann's magnum opus was a few decades ago, in South America. It was in Spanish, around the early 1970s, and I found the text "boring". Such an adjective should be understood rather as a sign of the narrow-mindedness of the (then) young man, suffocating amidst pressing political discussions (and dissipations) of that epoch. The second encounter, in English, took place in London, England, in the early 1980s, and it was not only complete- ̶enriching, stimulating. At the same time, I noticed that only a confrontation with the German version could bring into light all the veiled undercurrents, the subtle word constructions within the novel. The third “reunion”, or the first real “togetherness” with the original, began in 1988. The copy I bought in Hamburg, with all its underlines, markings and notes, is still on my desk today.[10]


 

However, readers must be warned: You will be inundated by a lava coming from the volcano of one of the most talented authors of the 20th century. The novel is pigmented with symbols, mysterious signs, encrypted allusions and correlations, sometimes linguistic puzzles and exquisite semantic traps, presented to the reader on a silver-stray. It's a vast minefield - but it's worth exploring with or without a mine-detector ...

Thomas Mann used to be quite keen on staging himself as the refined provocateur (in the best possible French sense of the word), now and then all too pretentious, evidently confident that a great, and already celebrated, narrator like him could allow himself, long, sometimes even boring, descriptions to flow into the text.  Everything was to be endured, because you knew that, in the end, a few diamonds will appear. Even if you have to swallow fifty pages first.

 

The Bildungsroman and the first great lesson concerning the constellation of love. The most important thing: "To the point!" And on top of that: "In time!"

And there is a young man, a Hanseatic man (the “hero” of the novel) who originally came for only three weeks, but wants to stay longer because he  desires to get closer to a Russian woman. Ready to fall “ill”, as an addition to illness par excellence: love. The trigger of such a spiritual devotion is the appearance of Madame Clawdia Chauchat, a Russian with oriental features (a "Kyrgyz-eyed" woman), who represents the not-completely-forbidden yet sinful, sensually inviting hearth of eroticism.

Until the end of the novel, a question remains valid ̶̶̶and unanswered. Whether Hans Castorp (the Hamburg-born Hanseatic), actually had the protozoa of a disease in him, before his arrival at the sanatorium, or whether he himself, by extremely forcing his mind, praying to all gods, begged for sickness to arrive, until the wish became concrete. That is “true” love: to let yourself fall ill, in order to stay close to the “love-object”. Nevertheless: This “being-in-love” does not have to mean that one is “loved”. That absent answer is, at least in the beginning, relatively secondary.

Madame Chauchat -̶ because she is married (or so it is rumored) ̶almost always sits down at the “good Russian table”, not at the “bad” one. Hence, we already know that the plot of the novel takes place before the Bolshevik seizure of power in 1917. But we are unable to discern whether the guests of the "good" table should become the future Russians-in-exile, and those of the "bad" ones, the supporters of the Bolsheviks. Or the other way around.


 

 

(TV 1982) Madame Chauchat (Marie-France-Pisier) after she closed the door, again, with a scandalous loudness. " In quite marvelous contrast to her noisy entrance, she walked soundlessly, with a peculiar slinking gait, her head thrust slightly forward, and proceeded to the farthest table on the left, set perpendicular to the veranda doors-the Good Russian table. As she walked she kept one hand in the pocket of her close-fitting wool jacket, while the other was busy at the back of her head, tucking and arranging her hair.”[11]

 

The declaration of love that unfolds between pages 352-362 is largely expressed in French, as the young Hanseatic man found it easier to express his deepest feelings in that foreign language, "c'est parler sans parler"[12]. As Castorp explained to her that his fever was a consequence of his total devotion to the lady, she said:

"Quelle folie!"

"Oh, l‘amour n‘est rien s’il n‘est pas de la folie, une chose insensée, défendue et une aventure dans le mal."[13]

 

It is precisely against this lure to take the “aventure dans le mal” that he is warned by an Italian.

 

 


 TV 1982, Hans Castorp (Christoph Eichborn), and Madame Chauchat (Marie-France Pisier), on the evening of the Walpurgis Night and the "big" declaration of love. It takes almost ... eight pages! Mostly in French, comme il faut. One could easily imagine the following scene: The Russian woman listened, perplexed but enthusiastic, resting her head on her left hand: "Young man, can you make it a little shorter?"

 

A European novel, without Englishmen and Englishwomen ...

It is a European novel, almost without Englishmen, better: A “continental European” novel that takes place in the eternal Switzerland of “neutrality”, transpiring the future of Europe as a leitmotif.

Let us put an all too premature and possibly risky metaphorical interpretation of the text on the table:

“Is it then the whole of Europe "sick"? And is war to be considered as the only “redemption”?

 

Where and when are we? There is no direct reference in the novel regarding the period, but we assume, literarily, most likely around 1912 in Davos, Switzerland. Exactly that year Thomas Mann and his wife stayed in the Swiss village on the Alps, because his wife, Katja, began a cure in the Sanatorium. He came back again in 1921, to give shape to the "final details" of his novel.

 

No one would risk denying that The Magic Mountain continues to be classified as one of the most relevant and brilliant novels in the European literature of the 20th century, at the same time as a masterpiece of German-language narrative of all time. The author himself, scribbling a text which he originally conceived as a light, short and humorous counterpart to the novella Death in Venice (1913), noted early on that the seeds he planted did not just promise a simple bouquet of flowers, but in fact a lush, Babylonian garden. His remark could easily be categorized as one of the most glorious "understatements" in the history of world literature:

"The material seems to tend towards relevance…”

Indeed it did then - it still does today. And this "tendency" will continue to distill itself in the future.

 

 

 

 


                                          First American edition, 1939.

 The great confrontation of ideas 

 Two extravagant and sometimes over-the-top figures embody the "great controversy" of ideas, and their realization.

On the one hand Signor Ludovico Settembrini, a democratic Republican, humanist, and freemason, whose liberalism, however, is largely shaped and underpinned by Nietzschean ideas - sometimes even unintentionally, called into question. Settembrinis maitre à penser is the Italian poet Giousuè Carducci (1835-1907), Nobel Prize of Literature in 1906, known for his, every now and then, vehement anti-clerical poems. He is also considered a major literary historian and translator of Goethe and Heine into Italian. Settembrini appears as a jovial Italian, partisan of the affirmation of life, whom Leo Naphta tries to devalue as a “civilization pamphleteer”. Physically modeled on the Italian composer Ruggiero Leoncavallo (* 1857- † 1919), he will try to protect the "problem-child" Castorp from the lure of illness and death. He likes to compare himself to Prometheus.

 

Mentor and educator of the young Hanseatic man, he also warns him about the "erotic trap" of Madame Chauchat. The most important message is "Illness as resentment" (Nietzsche), Settembrini tells Castorp, warning him of the longing for death, the overcoming of which is ultimately the most relevant and hopeful gospel of The Magic Mountain.

Quite the opposite, Leo Naphta, a born Jew, but converted to Catholicism and Jesuitism. Naphta tries to merge the Hegelian-Marxist dialectic–whose crystallization in the inevitable class struggle must lead to the victory of socialism ̶ with the original Christian foundations. Classified by Settembrini as “Princeps scholasticorum”, the former “Professor of ancient languages” ​​in the upper classes of“ Fridericianus ”[14]  categorized even Georg Wilhelm Friedrich Hegel (* 1780- † 1831) as “ a Catholic thinker[15].

In his opinion, the arrival of communism will celebrate ̶ and confirm ̶ the premises and the idea of paradise of the first apostles of Christianity. The portrait of Naphtas is undoubtedly a rather overelaborated parody of the Marxist intellectual Georg Luckács (*1885-†1971), whom Thomas Mann once met. The Hungarian-born philosopher never seemed to have felt alluded as such, although Naphta is described in the novel as "tenant of Lukaçek"[16].

"The great colloquium on health and illness" is one of the most relevant battles between the irreconcilable opponents, which is carried out in front of Hans Castorp, his cousin Joachim, and other participants in the "Liegekur".


TV movie (1982). The big opponents in the galaxy of ideas, cultures, religions, national prejudices, plus matching extravagances, Naphta (Charles Aznavour) and Ludovico Settembrini (Flavio Bucci). Settembrini to Naphta: "Above all, I notice with displeasure that you are again splitting the world in two"[17].


This novel is also about a long, almost eternal “in-the-antechamber-living”. In German there is a verb for that, coming out of the French word “anti-chambre”, “antichambrieren. The “chambre” (rather “la chambre”) is society, the existence outside, at the foot of the mountain, in the flatland. Such a “kicking-around-in-the-lobbies” arises thank to real, or imaginary, diseases.  This “beyond the real world” also enables another way of timing the time, of immersing oneself in its seeds. Not having it measured according to the ritualized calendar, but according to the turbulence of the soul, the innate changes in nature, and the cycles of diseases.

The return of Madame Chauchat

 


TV (1982). Madame Chauchat (Marie-France Pisier) returns to the sanatorium ... but in the company of her new "partner", Mynheer Peeperkorn, a Colonial-Dutch millionaire (Rod Steiger).

 

 Madame Chauchat returns to the sanatorium, but not unaccompanied. “A colonial Dutchman, a man from Java, a coffee planter”[18], a millionaire yet truly sick, who likes to present himself as the most experienced “man of the world”. Mynheer Peeperkorn is indeed incapable of presenting coherent and relevant information systematically in front of an audience. He speaks a lot, but says little, if at all ... In the long dialogue with Hans Castorp, in which the sensitive question of the "availability" of Madame Chauchat is mentioned, the young Hanseatic makes one of the most important assessments:

“I've been up here for a long time, Mynheer Peeperkorn, for years and days - I don't know exactly how long, but they are years of life, that's why I spoke of 'life', and I'll also come back to 'fate' at the right moment."[19]

“Chronology”, as traditionally understood, has disappeared. The re-encounter with the Russian woman of the “Steppenwolflichter” (eyes of the “coyote”, or “prairie wolf”) fires up the old flame again. The possibility of a “nuite d’amour”” ̶ like a few years ago ̶ is hinted at, with refinement. But we shall know no more.

“Illness” emerges out of the novel as a window from which “being and time” can be viewed and “understood” in a new, perhaps more meaningful way. In the magical-mountain-like sense of the word, love is offered as the "purest possible disease", since it is a spiritual revelation which does not exclude self-sacrifice. This purest disease can, initially, lead to a physical weakening, reaching even dangerous limits. From such a “purest illness”, however, the purest healing should also arise, thanks to the acceptance of a principle, thanks to the conviction that “love-as-a-question” does not always need an answer. It is enough to "throw yourself".

 Does literature follow reality?

 

The ever-repeating question, whose answer is almost always missing: Does literature follow reality or vice-versa? Although this novel was conceived - at least fragmentarily - before the beginning of the so-called "First World War", the author returned to Davos in 1921 in order to refine the final details of the scenery and the characters, to make them more precise.

His concept was to describe the dark and cloudy atmosphere of the Kulturkampf and the national contradictions that would fuel the war in 1914, and to recreate it in a literary way, in a sanatorium. 2700 meters above sea level.

He was perhaps unaware that, in fact, he was also in the process of translating the “antechambers” of the “Second World War” onto paper, its psychological landscapes. There is then only “one war”, the military confrontations of which took place in two stages. The “Magic Mountain” partly follows reality, but the latter also follows literature, in the sense that the “roots” of what was still to come were anticipated in literature.

Not for the first time, and not for the last time, then as now, the poets arrive before the scientists (and politicians) and blatantly triumph in their predictions. Thomas Mann used the right barometers and everyone was signaling “heavy storm”.

But poets also do arrive, at least now and then, before the philosophers.

Between 1928 and 1931 the “Davos University Courses” were created, part of a project to develop an international university in Davos. Albert Einstein (* 1879- † 1955) was there in 1928. Martin Heidegger (* 1889- † 1976), who read The Magic Mountain together with Hannah Arendt (* 1906- † 1975) in Marburg, arrived in Davos in 1929 to take part in a big disputation (topic: “What is man?”). For comparison: the frequently recited question in The Magic Mountain: "What was life?"

One of the most widely read philosophy books of the last few decades, The Magician's Age. The great decade of philosophy, 1919-1929, by Wolfram Eilenberger, already available in many languages, represents a pertinent analysis of those days in Davos and their effects on the “world spirit”.

 The German philosopher Ernst Cassirer (* 1874- † 1945), proponent of the “animal symbolicum”, was also one of the renowned participants, and that is why an eventful discussion arose between him and Martin Heidegger during those days, which was called “... the disputation of the century ... ”, even then and especially now. "Today it is regarded as a decisive event in the history of thought," from which Heidegger came out triumphantly, in principle. His book “Sein und Zeit”, published in 1927 and celebrated before Davos, got an additional, and stronger, tailwind afterwards.

 


Wolfram Eilenberger says:

"For Heidegger time is not an external thing or vessel, but a process at the bottom of all experience"

So The Magic Mountain after all.

Whether the annual Davos “World Economic Forum”, founded by Klaus Schwab in 1971, was also contaminated by the magic of Thomas Mann's novel remains a risky question, the answers of which will take at least a century.

 Postscriptum: Dem "Herrn Minister" J.S., Moabit, Berlin, sei hiermit mein Dank ausgedrückt, für die akribische Revision der deutschen Fassung, und die daraus entstandenen Gespräche. 

 



[1] This is a translation from the original in German (also available in this blog). Quotes from the novel in English are either from Mann, Thomas. The Magic Mountain, English translation by John E. Woods, Vintage International., or by the author of this blog, indicated as “O.T. German text”.

[2] Mann, Thomas. The Magic Mountain, English translation by John E. Woods, Vintage International, pg. 14.

[3] Pg. 16.

[4] O.T. German text, pgs. 102-03.

[5] O.T. German text, pg. 116.

[6] O.T. German text, pg. 125.

[7] Pg. 125.

[8] O.T. German text, pg. 136.

[9] Introduction to „The Magic Mountain” for students of the University of Princeton.

[10] Mann, Thomas. Der Zauberberg, Fischer Taschenbuch Verlag, 1987, ungekürzte Ausgabe, 768 pp.

[11] Pg. 75.

[12] German text, p. 356.

[13] German text, p. 361,

[14] One of the oldest schools in the German-speaking countries, founded in Schwerin, in 1553, specialized in Greek and Latin.

[15] O.T. German text, pg. 467.

[16] O.T. German text, pg. 394.

[17]  O.T. German text, pg. 399

[18] O.T. German text, pg. 577.

[19] O.T. German text, pg. 645. The underlined words are ours.


CLASSICS REVISITED

VIRGINIA WOOLF, "A ROOM OF ONE’S OWN": OR RATHER, "A LIFE OF ONE’S OWN".

  VIRGINIA WOOLF, A ROOM OF ONE’S OWN : OR RATHER, A LIFE OF ONE’S OWN. 52 Tavistock Square, London, WC1, a pla...