The Coming of the Stranger God

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In the following excerpt, Hirschbach examines Mann's portrayal in Tonio Kröger of the role of the artist in society, particularly focusing on the protagonist's attempt to reconcile nature and the intellect.
SOURCE: "The Coming of the Stranger God," in The Arrow and the Lyre: A Study of the Role of Love in the Works of Thomas Mann, Martinus Nijhoff, 1955, pp. 1-32.

Tonio Kröger combines almost all the ideas and trends of the young Mann; it is typical in every respect for both his thinking and technique during the years preceding the First World War. In spite of the many attempts to stamp this story as merely autobiographical the hero is not just Thomas Mann but rather a type, a symbol for many like him, among whom Mann may have counted himself. At the same time he is an ideal to which Mann may have inspired. Nor is Tonio the only "type" of the story. Such figures as Hans Hansen, Ingeborg Holm, Magdalena Vermehren, or Lisaweta Iwanowna are of an intentionally shadowy quality, and to give them more distinct characteristics or a greater role in the story would have detracted from their chief function, that of being typical. There are other "types" that are described by Tonio in his talk with Lisaweta: Adalbert, the novelist; the lieutenant, an occasional poet; the actor off stage; the prince in a crowd. Finally the author employs the leitmotif here in a manner which stresses certain characteristics in individuals which he considers typical of other individuals (there is, for instance, the case of Magdalena Vermehren, "the girl who always fell down," a motif which is later widened to include a whole audience of "people with awkward bodies and delicate souls, people who always fall down, as it were"). Thus, we can hardly go wrong if we consider Tonio's experiences in the field of love as somewhat typical for the artist.

Tonio Krbger has two erotic experiences in his youth. As a fourteen-year old boy he loves a boy of his age who is his complete opposite in every respect. As a sixteen-year old adolescent he falls in love with a girl in his dancing class who is equally different and who takes little notice of him. In both cases Tonio is disappointed and hurt through lack of understanding and love on the part of the person whom he loves. As in [other early stories by Mann], this youthful love affair (we can well regard Hans and Inge as a single object of Tonio's love) is of great significance, but it does not begin a process of disintegration or engender a permanent hate but rather has somewhat positive consequences.

In the great central chapter of the story Tonio takes account of his state of mind in this particular spring of his life, and he finds a basic split in his personality and artistic existence which for the time being he can only express through a description of its manifestations. He can tell Lisaweta that spring bothers him; that he anxiously searches his audiences in the vain hope that among those present there may be one of those "who do not need the spirit" and for whom his works are written; that he feels highly uncomfortable when a lieutenant, a man of the world, makes a fool of himself by reading mediocre poetry which he has written; that he both envies and detests Adalbert, the novelist, who can refrigerate his feelings in order to preserve them for later literary use. When Tonio travels "home", it is not only to rediscover the springs of his existence but to try and resolve this basic conflict. The "solution" comes to him not in his hometown but in a little Danish sea resort where on the occasion of a dance he...

(This entire section contains 1154 words.)

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sees two young people who remind him greatly of Hans Hansen and Ingeborg Holm. They are not, of course, the two companions of his youth, and only a careless reader could miss the several indications to the contrary. They are "types" again, and as such they aid Tonio to come to certain conclusions which do not only fit a specific case but become generally valid.

What is the solution at which Tonio has arrived, and which he expresses in his letter to Lisaweta? It becomes clear to him, first of all, that he is truly "ein Burger", a bourgeois, an ordinary human being who has strayed so far from the ordinary path that he cannot find the road back even though he is still in sight of the path. And he is convinced now that it is useless for him to even try to get back to the highway on which most of his fellow humans travel, for he is one of those, "who must of necessity go astray because there is no right way for them."

Unlike some of his fellow artists Tonio cannot delight in being different; isolation is far from splendid to him. The decision to leave the group and join the fringe is fraught with perils of which he is fully aware. The acceptance of the spirit, of art involves a receptivity toward a sweet and rewarding disease which may well destroy the recipient. With Hamlet's fate in mind Tonio declares to Lisaweta that he still wishes to stand at the terrace at Kronberg, though he must know that "conscience does make cowards of us all, and thus the native hue of resolution is sicklied o'er by the pale cast of thought."

But the very fact that Tonio chooses the more perilous course in full knowledge of its potential consequences, coupled with the resolution, expressed in his letter, to create greater and better works, proves that his decision is not an egotistical one but one taken for the good of his artistry. And his artistry, in turn, is a mission to him rather than a selfish act of gratification.

If the struggle between Natur and Geist, nature and the intellect, the will and the idea would end in a complete triumph for either, it would be a catastrophe. Tonio recognizes this and is convinced that it is the artist's responsibility to reconcile the two through the medium of communication. To assume this responsibility he finds it necessary to be lonely, to stand on a high plane, to renounce certain contacts with the other world of light and love. But the loneliness must never be so complete, the plane never be so high that the artist loses sight of the other world completely. He must forever be within reach of the forbidden fruit.

The picture of the mature Tonio Kröger, pressing his face against the window of the ballroom in which his beloved are dancing but suppressing his desire to go in and join them, is symbolic then of the idea of positive renunciation which is the fruit of Tonio's Northern trip. He is a truly tragic hero because he realizes that his greatness stems from the very tension which makes him suffer and because he is willing to embrace suffering as a permanent sacrifice on the altar of service.

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