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Joseph and His Brothers: The Stories of Jacob, Young Joseph, Joseph in Egypt, Joseph the Provider Hardcover – May 1, 2005
This remarkable new translation of the Nobel Prize-winner’s great masterpiece is a major literary event.
Thomas Mann regarded his monumental retelling of the biblical story of Joseph as his magnum opus. He conceived of the four parts–The Stories of Jacob, Young Joseph, Joseph in Egypt, and Joseph the Provider–as a unified narrative, a “mythological novel” of Joseph’s fall into slavery and his rise to be lord over Egypt. Deploying lavish, persuasive detail, Mann conjures for us the world of patriarchs and pharaohs, the ancient civilizations of Egypt, Mesopotamia, and Palestine, and the universal force of human love in all its beauty, desperation, absurdity, and pain. The result is a brilliant amalgam of humor, emotion, psychological insight, and epic grandeur.
Now the award-winning translator John E. Woods gives us a definitive new English version of Joseph and His Brothers that is worthy of Mann’s achievement, revealing the novel’s exuberant polyphony of ancient and modern voices, a rich music that is by turns elegant, coarse, and sublime.
- Print length1492 pages
- LanguageEnglish
- PublisherEveryman's Library
- Publication dateMay 1, 2005
- Dimensions5.3 x 2.1 x 8.3 inches
- ISBN-109781400040018
- ISBN-13978-1400040018
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Introduction
Between 1926 and 1942, Thomas Mann labored off and on for a total of ten years at what he called his “pyramid,” Joseph and His Brothers, the great literary monument that he hoped would tower over all the other works for which he is now remembered. It is half a century now since Mann’s death, and although The Magic Mountain, Doctor Faustus, “Death in Venice,” and Buddenbrooks still find their readers, a mere five decades have apparently sufficed to raze the pyramid of Joseph, leaving few traces of what Mann intended as his magnum opus.
Why? For starters, there is the book’s publishing history– Germany’s history. The first volume, The Stories of Jacob, appeared in October 1933. The Nazis had spent their first nine months tightening the terror, Thomas Mann and his family were already in exile, and
there were few who dared express open approval of the book. Despite mounting difficulties, S. Fischer Verlag managed to publish a small edition of volume 2, Young Joseph, in April of the following year. By 1936, however, S. Fischer had already been forced to move to Vienna, where Joseph in Egypt was published. The Nazis allowed the work to be sold inside the Reich, but permitted no reviews and engaged in bureaucratic chicaneries to make sure it did not sell. Joseph the Provider appeared, then, in neutral Stockholm, in 1943. After the war, modest editions were offered once or twice a decade, the first in 1948, but the work never recovered from its shaky early years.
The sheer bulk of the thing surely worked against it as well: four formidable volumes, a veritable encyclopedia of ancient Near Eastern myth, history, theology, and cultural anthropology–and all just to retell a (once) familiar Bible story? And who in postwar Germany would read it? Many Christians found it heterodox to the point of heresy; any Jewish readership had been largely exterminated in the death camps. Communists in the East had no use for a “religious” Thomas Mann. Intellectuals in the West were not particularly keen on “biblical” novels, either. Besides, in 1947 Mann’s Doctor Faustus had become the focus of interest for Mann’s readers. It spoke directly to the evil that had befallen Germany and the world. Joseph seemed more remote than ever.
On this side of the Atlantic, the book’s reception, if seldom enthusiastic, was somewhat warmer–Mann was living, after all, among us as the representative of the “good Germany,” and volume 4, Joseph the Provider, was written under the California sun. A single-volume edition incorporating all four novels was first published in 1948 and remained in print into the 1990s. But over the years, the larger American reading public, accustomed to historical biblical novels in the Ben-Hur and Silver Chalice mode, has quite understandably viewed Joseph as forbiddingly Germanic. And more intrepid readers, who find an intellectual home in The Magic Mountain or Doctor Faustus, have been just as reluctant as their European counterparts to embrace a work that seems so far removed from the concerns of our time. Beyond the issue of subject matter, there is another difficulty. However unfairly, Americans have tended to think of Mann as a writer of turgid and dense, if not almost unreadable prose. And here are almost fifteen hundred pages that, in Helen Lowe-Porter’s translation, can often read rather like the King James Bible run amok–replete with “he saith” and “thou knowest.”
Joseph and His Brothers deserves a far better fate. It is, by my lights, an epic comedy of extraordinary grandeur. If Thomas Mann regarded it as his magnum opus, that was in part because he wrote Joseph as a master craftsman at the height of his powers. He knew it to be, he said, a work of “quality.” Here is a vast canvas of mythic sweep, dark beauty, and historical complexity, and Mann applies each stroke with incomparable skill–with a sovereignty revealed most especially in the work’s humanity and, yes, its humor.
And yet the question remains how best should a reader approach a work so monumental and complex–plunge in at page _ and devil take the hindmost? That is, after all, the way Mann wrote it to be read. With considerable trepidation, I would like to suggest a different strategy for first-time readers of this great novel. I propose you start with “The Story of Dinah,” part 3 of The Stories of Jacob. Based on a Bible story (Genesis 33:17-35:5) never taught in the Sunday schools of my youth, this tale of passion and revenge becomes, in Mann’s hand, a marvelous epitome of the virtues of the novel as a whole. My hope, and my guess, is that you will be irrevocably caught up in this great literary adventure and eager to climb the “pyramid.” But beware: don’t begin at the beginning even yet. For those just getting their climbing legs in shape, “Prelude: Descent into Hell” may well turn out to be literally that. This opening chapter’s larger historical and theological perspectives introduce many of the themes that Mann will weave into his four novels, but without a story to hang them on, you may well feel he has pushed you over the edge and down a well that is indeed bottomless. So, “Dinah” first, then back to part 1, “At the Well”–and at some point, halfway up volume _ or so, you will want to look back, and give the Prelude its due, for it has monumental rewards. If I read it right, Mann has woven his own Gnostic myth here in order to show not only myth’s mystery, grandeur, and ineffability, but also its ultimate fragility, even untrustworthiness– not unlike the story of Joseph he is about to tell. One more hint: take time to reacquaint (or acquaint) yourself with Genesis, reading it a chapter or two at a time in step with the story as Mann tells it. This will enhance one of the special pleasures of Joseph and His Brothers: watching as Thomas Mann deftly reshapes one people’s account of its beginnings and its faith in its God, turning that ancient text into richly detailed stories about splendidly vivid characters, each a manifestation of Mann’s faith in our common humanity.
And now a word about something no translator should explicitly talk to readers about–translation. The craft should speak for itself, but perhaps a footnote is in order here. This is only the second translation of Joseph into English, and for those familiar with the previous one, it will come as something of a surprise. There is precious little “biblical” language here, but instead, or so I hope, a rich polyphony of voices, ancient and modern–for that is what Mann himself said he was trying to achieve. He almost never quotes Luther’s translation of the Bible verbatim; instead he tinkers with it, teasing out its images and heightening its effects for his own purposes. In translating Joseph, Helen Lowe-Porter often chose to limit herself, and Mann, to a diction modeled on the King James Bible–perhaps the only choice she thought possible at a time when that version was still the language in which English-speaking people imagined a biblical narrative had to be told. But it is not Mann’s language. The voice of Joseph is an exuberant hodgepodge, happily at home with both anachronisms and archaisms, now elegantly sublime, now comically coarse. And always, there is the prose of Thomas Mann, flowing in grand periods of thought, each resembling nothing so much as a movement in a Mozart sonata, with themes and counterthemes unfolding in vivid conversation. I hope I have been able to provide some echo of that music in this translation.
Joseph and His Brothers is a novel of innumerable, complex delights, and yet there are also passages here–and who more than the translator should know this–that seem to defy many readers’ sensibilities of what a novel should be. At times Mann’s novel simply stops and ponders. Mann–or at least this is my suspicion–wanted to make sure he had readers worthy of him. As a result, some passages resemble nothing so much as a pyramid hulking in the desert–do take time to contemplate the riddles. And then, within a page or two, you are sure to be swept up again in Mann’s grand narrative, in our common human enterprise told as the story of Jacob, Esau, Laban, Leah, Rachel, Eliezer, Re’uben, Judah, Tamar, Benjamin, Montkaw, Peteprê, Mut-em-enet, Mai-Sakhme, Ikhnatôn–and Joseph. Thomas Mann calls this epic comedy “God’s invention”–by which, of course, he also immodestly imputes a certain divinity to its human coinventor.
Product details
- ASIN : 1400040019
- Publisher : Everyman's Library; 42087th edition (May 1, 2005)
- Language : English
- Hardcover : 1492 pages
- ISBN-10 : 9781400040018
- ISBN-13 : 978-1400040018
- Item Weight : 2.4 pounds
- Dimensions : 5.3 x 2.1 x 8.3 inches
- Best Sellers Rank: #218,452 in Books (See Top 100 in Books)
- #570 in Religious Historical Fiction (Books)
- #5,817 in Classic Literature & Fiction
- #12,565 in Literary Fiction (Books)
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About the authors
Paul Thomas Mann (German: [paʊ̯l toːmas man]; 6 June 1875 – 12 August 1955) was a German novelist, short story writer, social critic, philanthropist, essayist, and the 1929 Nobel Prize in Literature laureate. His highly symbolic and ironic epic novels and novellas are noted for their insight into the psychology of the artist and the intellectual. His analysis and critique of the European and German soul used modernized German and Biblical stories, as well as the ideas of Goethe, Nietzsche and Schopenhauer.
Mann was a member of the Hanseatic Mann family and portrayed his family and class in his first novel, Buddenbrooks. His older brother was the radical writer Heinrich Mann and three of his six children, Erika Mann, Klaus Mann and Golo Mann, also became important German writers. When Hitler came to power in 1933, Mann fled to Switzerland. When World War II broke out in 1939, he moved to the United States, returning to Switzerland in 1952. Thomas Mann is one of the best-known exponents of the so-called Exilliteratur, literature written in German by those who opposed or fled the Hitler regime.
Bio from Wikipedia, the free encyclopedia. Photo by Carl Van Vechten [Public domain], via Wikimedia Commons.
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A potential reader must seriously ponder at the outset the problem of deciding whether or not to read a 1500 page novel based on a quite familiar biblical story of about 40 pages in length. It would seem that the legend of Joseph has done just fine on its own in its inherited form. The main reason I would say to read this, if for no other, is that Mann demonstrates here that he is the consummate scholar-novelist. Beyond its novel aspect, Joseph is really an elaborate commentary and explication on the Book of Genesis and, in a most indirect manner, its impact on the Judeo-Christian heritage. The novel is rewarding in that regard, as well as for its magnificent historical set pieces. We are presented with vignette after vignette of how the people of this time lived and viewed the world, and particularly how myth blended with, indeed was synonymous with, their consciousness and how that determined their actions. Through Mann's glosses of the ancient myths of Egypt and Mesopotamia, one is able to trace the origins of many of the primary theological concepts of the Christian and Jewish faiths.
If, however, the astounding scholarship is the novel's strength, then it is also its weakness, for it labors under it. There is too little mystery to the story - we all know what happens from the outset. Mann takes the biblical myth, blows it up, and refills the lacunae. Thus, one can get a better understanding of the motives of the players, and why things may have happened in the biblical myth as presented. To me this is all very interesting, yet academic. In reading a novel I desire the novel experience, and in this I look for characters not pre-determined. This would present quite a challenge to Mann were he not to alter the story. He is often successful in breathing new life into the players. For instance, his portrayal of Esau as the piping, uncouth goat-man and the disdain which Jacob feels for him in that regard; or Abraham as the shadowy figure who spurns the moon citadel of Ur and wanders Mesopotamia, forging a new religion along the way. Yet I feel the novel seldom becomes more than a presentation of exquisite detail, and the character Joseph is always as one would expect him to be. If you love Joseph already, as Mann clearly does, and feel he holds a special place in your faith or worldview, then this will be quite a delightful book. If not, if Joseph is looked upon only as a very important mythical figure with some basis in history, then it may not be so easy to share Mann's 1500 page enthusiasm for him.
I read it first in its entirety maybe when I was 30 years old or so and now in my 79th year am rereading it in the new translation by Woods. If you are a first time reader of the novel, I would probably on balance suggest that if you can find it, you are better off with the original Lowe-Porter translation. The Woods translation is probably more faithful to the German but does not read as smoothly in English.
I find this one of the world's great novels and I have over a life time, read pretty much all of them. You have to be a patient reader, however, and be willing to tax yourself somewhat to go with the flow of the novel.
Formerly available in Lowe-Porter's impossibly stilted Biblical prose, John Woods continues his Mann-cycle of translations here in what must have been a labor of love. No doubt the audience for this work is only a tiny fraction of that for his earlier Mann translations--especially Magic Mountain and Buddenbrooks. Let's hope Woods is still game for Felix Krull or, perhaps, a large selection of the shorter works. Woods' English is smooth and agreeable most of the time (consistent with Mann's German) and tart and biting when Mann's irony deserves it.