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Mann writes a hilarious tale of "what if?" the real life Charlotte Kestner & Goethe met up in Weimer 50 or so years after the publication of Werther. The result is a true masterpiece of writing. We get to meet Charlotte, as well as Arthur Schopenhaur's rather ditzy (at least in this novel, anyway) sister, Adele along with the almighty Goethe himself. The book centers around an interesting question: which is more real? The true life Charlotte? Or the fictional one of Werther? This is an intriguing question, as Mann furnishes the "real" Kestner (which is also a fictional one) with a "real" personality; something which was rather lacking in Goethe's story.
The book has everything one would want for fans of both Goethe and Mann. It articulates the "pressures" put on people who exist in reality who provide the inspiration for fictional characters in novels. Who, in fact, has it worse? The innocent individual who is inserted into fictional stories? Or the artist who feeds personal experiences into the machinery of his genius with the efficacy of producing great art? Who makes the greater sacrifice in the name of creativity?
This is a truly wonderful book. Although most of Mann's books have a distinctive humor to them, this one is much more lighthearted than any of his others. There is even a wonderful chapter in which we first meet Goethe....a stream-of-consciousness which asks the $60,000 question: what HAPPENS inside a mind as massive as Goethe's? It kind of reminded me of Hermann Broch's "The Death Of Virgil" which asked a similar question regarding the mental acumen of Virgil in a stream-of-consciousness way. In either case, who could ask for anything more?
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It might be helpful to read (or re-read) the introduction after having read part of the book (say, into the first Roman visit).
Never before had I encountered a questing mind quite like Goethe's. Almost from the moment to left Carlsbad in September 1786, he was noticing the geological structures underlying the land and the flora and fauna above it. He sits down and talks with ordinary people without an attitude -- and this after he had turned the heads of half of Europe with his SORROWS OF YOUNG WERTHER. Here he was journeying incognito, apparently knowing the language well enough to communicate with peasants, prelates, and nobility.
One who abhors marking books I intend to keep, I found myself underlining frequently. "In this place," he writes from Rome, "whoever looks seriously about him and has eyes to see is bound to become a stronger character." In fact, Goethe spent over a year in Rome learning art, music, science, and even sufferings the pangs of love with a young woman from Milan.
Bracketing his stay in Rome is a longish journey to Naples and Sicily, where he becomes acquainted with Sir Warren Hamilton and his consort Emma, the fascinating Princess Ravaschieri di Satriano, and other German travelers. One of them, Wilhelm Tischbein, painted a wonderful portrait of Goethe the traveller shown on the cover of the Penguin edition.
The translation of W.H. Auden and Elizabeth Mayer is truly wonderful. My only negative comments are toward the Penguin editors who, out of some pennywise foolishness, have omitted translating the frequent Latin, Greek, and French quotes. I am particularly upset about the lack of a translation of the final quote from Ovid's "Tristia." In every other respect, this book is a marvel and does not at all read like a work written some 215 years ago. It is every bit as fresh and relevant as today's headlines, only ever so much more articulate!
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The positives include Goethe's poetic descriptions of nature and the powerful imagery they evoke and the frequently beautiful language with which Werther depicted his obsession with Lotte.
The primary problems I had with the work were the repetitiveness of Werther's self-pitying missives and a certain incredulity I could not shake relative to the foundations of his compulsion. In the final analysis, a persistent feeling that Werther was silly and unjustified in his fixation and self-indulgent in wallowing in his misery dulled the impact of his fate on my senses substantially.
I am hoping for better things from Faust...
The pastoral atmosphere of the book is what captivated this reader. It's a pity Werther couldn't heed Albert and Lotte's sound advice about retuning his strong emotions...or at least spend more time under Linden trees with his Homer (this would have been my suggestion to him). Perhaps it was the poetry of the equally love-torn Ossian, which came to replace his classic text, that helped spur on his emotional demise. Whatever the case, it was painful to read of his self-indulgent romance with his ideas of love and devotion. He was kidding himself in the grandest and noblest fashion imaginable.
Please don't think me a heartless soul, or someone who couldn't possible understand such an intense love; I just didn't see it that way. However much frustration I felt at Werther's extreme pathos, I remained in awe of the beauty of Goethe's emotive and descriptive writing. Am I contradicting myself here...with talk of emotion? You be the judge.
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Interesting, and plausible though this may seem, there is really very little evidence provided into which Chafe can mould his ideas:he finds consolation in the writings of Johann Kunhau who, he claims, endorses a hermeneutic approach, thus seemingly giving the go ahead to chafe's theory. It is not suprising that nowhere in the book does Chafe actually quote at length from Kuhnau, and this rightly sets the alarm bells ringing. The fact is that Kuhnau is not talking about the kind of hermeneutic's that chafe suggests - Kuhnau is concerned with linguistic and semantic musical adoptions (i.e. musical-rhetorical device), which is of course a world away from large scale tonal symbolism.
If Chafe's evidence is virtually nonexistant, then his interpretations are also misleading. Whilst, from time to time, his readings are convincing, there are others during which his reasoning borders on the asinine. He suggests that, in one cantata, the relative attributes of sharps and flats (and their related tonal procedural progressions - anabasis and catabasis) and reversed - i.e. instead of anabasis = positive, and catabasis = negative, the antithesis is true. The reversal is supposed to take place not uniformally across an entire piece, but rather between the arias and the recits across the whole work. Such tortuous logical patternings force his interpretations, and do little for their credibility, especially given the paucity of therotical documentation.
It is a bold attempt, but before such drawn out and complex interpretations should be attempted a greater effort should have been made to secure the facts that we actually have: what a pity.