How we cite our quotes: (Chapter.Paragraph)
Quote #1
He was clearly not of Bavarian stock and, if nothing else, the broad, straight-brimmed bast hat covering his head lent him a distinctly foreign, exotic air. He did, however, have the customary knapsack strapped to his shoulders, wore a yellowish belted suit of what appeared to be loden […] (1.4)
Right from the outset, when Aschenbach runs across this fellow in his local graveyard, the figure of the foreign-seeming "other" takes center stage. It's important to remember that this character is not necessarily a foreigner—his dress and appearance gives him "a distinctly foreign, exotic air." When we talk about the "other" in Death in Venice, usually we're talking about some strange otherness that emerges within the familiar.
Quote #2
It was wanderlust, pure and simple, yet it had come upon him like a seizure and grown into a passion—no, more, an hallucination. His desire sprouted eyes, his imagination, as yet unstilled from its morning labors, conjured for the earth's manifold wonders and horrors in his attempt to visualize them: he saw. He saw a landscape, a tropical quagmire beneath a steamy sky—sultry, luxuriant, and monstrous—a kind of primordial wilderness of islands, marshes, and alluvial channels; saw hairy palm shafts thrusting upward, near and far, from rank clusters of bracken, from beds of thick, swollen and bizarrely burgeoning flora; saw fantastically malformed trees plunge their roots through the air into the soil, into stagnant, shadow-green, looking-glass waters, where, amidst milk-white flowers bobbing like bowls, outlandish stoop-shouldered birds with misshapen beaks stood stock-still in the shallows, peering off to one side; saw the eyes of a crouching tiger gleam out of the knotty canes of a bamboo thicket—and felt his heart pound with terror and an enigmatic craving. (1.6)
Aschenbach's desire to see exotic places, described here in colorful terms as a vision of "primordial wilderness," is just a precursor to his discovery of his erotic desires for Tadzio. Is it a real wilderness that Aschenbach longs for, or is it instead an imaginary space within himself, a strangeness and "wildness" that he longs to unleash?
Quote #3
Gustav von Aschenbach was born in L., a county town in the province of Silesia, the son of a senior official in the judiciary. His forebears had been officers, judges, and civil servants, men who led disciplined, decently austere lives serving king and state. A certain inner spirituality had manifested itself in the person of the only clergy man amongst them, and a strain of more impetuous, sensual blood had found its way into the family in the previous generation through the writer's mother, the daughter of a Bohemian bandmaster. She was the source of the foreign racial features in his appearance. It was the union of the father's sober, conscientious nature with the darker, more fiery impulses of the mother that engendered the artist—and this particular artist. (2.1)
Aschenbach doesn't just encounter "others"—he is one himself. It's easy to overlook this passage, where Aschenbach's background is described as a combination of the "inner spirituality" of his father, descended from a long line of clergymen and civil servants, and the "fiery impulses" of his Bohemian (in this case, probably Czech) mother. In fact, this passage goes so far to suggest that this mixing of backgrounds is what "engendered the artist."
Quote #4
Where did one go when one wished to travel overnight to a unique, fairy-tale-like location? Why, that was obvious. What was he doing here? He had come to the wrong place. That is where he should have gone. He lost no time in announcing his departure. A week and a half after his arrival on the island a swift motorboat bore him and his luggage across the misty morning water back to the naval base and he disembarked only to mount a gangplank leading to the damp deck of a steamer about to weigh anchor for Venice. (3.2)
Ah, Venice. There's just no other place like it. Even if it's not the "primordial wilderness" Aschenbach first dreams of, Venice is always "other," with a strange air of exotic foreignness, and yet it's located in familiar (think: European) surroundings. This passage demonstrates the tourist's logic: A trip to Venice promises a visit to a "fairy-tale-like location," but one that can be reached overnight. (A quick trip in the early 20th century.)
Quote #5
Once Aschenbach had had a closer look, however, he realized with something akin to horror that the man was no youth. He was old, there was no doubting it: he had wrinkles around his eyes and mouth; the matt crimson of his cheeks was rouge; the brown hair beneath the straw hat with its colorful band—a toupee; the neck—scrawny, emaciated; the stuck-on mustache and imperial on his chin—dyed; the full complement of yellow teeth—a cheap denture; and the hands, with signet rings on both forefingers, those of an old man. A shudder ran through Aschenbach as he watched him and his interplay with his friends. Did they not know, could they not see that he was old, that he had no right to be wearing their foppish, gaudy clothes, no right to be carrying on as if he were one of them? They seemed to be used to him and take him for granted, tolerating his presence and treating him as an equal, returning his pokes in the ribs without malice. How could they? Aschenbach laid his hand on his forehead and shut his eyes: they felt hot for want of sleep. He had the impression that something was not quite normal, that a dreamlike disaffection, a warping of the world into something alien was about to take hold […] (3.4)
One of the most memorable "others" Aschenbach comes across is the old man on the boat to Venice, who's masquerading as a young guy. Aschenbach is horrified and disoriented when he realizes the truth about the man, but it's hard not to notice the foreshadowing—this "other" is a lot like the person Aschenbach himself will become, when he, infatuated with the youthful Tadzio, likewise dresses in gaudy clothes and puts on make-up. Sometimes what's perceived as the "other" turns out to be a reflection of the self. Bummer, Aschenbach.
Quote #6
Solitude begets originality, bold and disconcerting beauty, poetry. But solitude can also beget perversity, disparity, the absurd and the forbidden. Accordingly, the figures encountered on the journey—the repulsive old fop with his "sweetheart" drivel, the outlaw gondolier defrauded of his fee—still rankled in the traveler's mind. Though neither difficult to explain rationally nor even thought-provoking, they were utterly outlandish—or so he found them—and unsettling precisely because of this paradox. (3.37)
Finding personal time is one of the reasons people still take vacations. Well, consider Death in Venice a cautionary tale. Solitude can inspire us, but it can also lead us to discover strange, "absurd," and "outlandish" things within ourselves, things we don't want to believe are true about ourselves. Makes that cheesy tee-shirt your Grandma got you on her last trip look pretty good in comparison…
Quote #7
Such was Venice, the wheedling, shady beauty, a city half fairy tale, half tourist trap, in whose foul air the arts had once flourished luxuriantly and which had inspired musicians with undulating, lullingly licentious harmonies. The adventurer felt his eyes drinking in its voluptuousness, his ears being wooed by its melodies; he recalled, too, that the city was diseased and as concealing it out of cupidity, and the look with which he peered out after the gondola floating ahead of him grew more wanton. (5.9)
Death in Venice is not exactly what you'd call a glowing endorsement of Venice. Instead of the classic, romantic European vacation destination, Venice is portrayed as "licentious" and "diseased," "half fairy tale, half tourist trap," with the power both to attract and repel. The foreignness of Venice is not the kind you enjoy in the usual sense; it's the kind that never stops being a little unsettling and unpredictable.
Quote #8
His build frail, his face gaunt and emaciated, a shabby felt hat pushed back over his neck and a shock of red hair gushing out from under the brim, he stood there on the gravel, apart from the others, in a pose of brazen bravado and, still strumming the strings, hurled his quips up to the terrace in a vigorous parlando, the veins bulging in his forehead from the strain. He seemed less the Venetian type than of the race of Neapolitan comedians: half pimp, half performer, brutal and brash, dangerous and entertaining. The lyrics of the song were merely silly, but in his rendition—what with the facial expressions and body movements he used, his suggestive winks, and the way he licked the corner of his mouth lasciviously—they became ambiguous, vaguely obscene. Protruding from the soft collar of his open shirt, which clashed with his otherwise formal attire, was a scrawny neck with a conspicuously large and naked-looking Adam's apple. His pallid snub-nosed face, its beardless features giving no indication of his age, seemed lined with grimaces and vice, and the two furrows stretching defiantly, imperiously, almost savagely between his reddish brows contrasted oddly with the grin on his mobile mouth. What made the solitary traveler focus all his attention on him, however, was the realization that the suspicious character seemed to bring his own suspicious atmosphere with him: each time the refrain recurred, the singer set off on a grotesque march, making faces and waving, his path taking him directly under Aschenbach's seat, and each time he made his round a strong smell of carbolic acid wafted its way up to the terrace from his clothes and body. (5.20)
Remember this guy? The minstrel singer brings together a number of elements of "otherness" present in the other "others" Aschenbach meets. This gives us the sense that Aschenbach isn't just encountering individual strangers who are off-putting in their own ways, but really a single stranger who is appearing in different forms—and he is ultimately who Aschenbach imagines as the "stranger god," the symbol of his own erotic desire.
Quote #9
For several years now Indian cholera had displayed a growing tendency to spread and migrate. Emanating from the humid marches of the Ganges Delta, rising with the mephitic exhalations of that lush, uninhabitable, primordial island jungle shunned by man, where tigers crouch in bamboo thickets, the epidemic had long rage with unwonted virulence through Hindustan, then moved eastward to China, westward to Afghanistan and Persia, and, following the main caravan routes, borne its horrors as far as Astrakhan and even Moscow. But while Europe quaked at the thought of the specter invading from there by land, it had been transported by sea in the ships of Syrian merchants and shown up in several Mediterranean ports simultaneously […] Corruption in high places together with the prevailing insecurity and the state of emergency into which death stalking the streets had plunged the city led to a certain degeneracy among the lower classes, the encouragement of dark, antisocial impulses that made itself felt in self-indulgence, debauchery, and growing criminality. There was an unusually high number of drunkards abroad in the evening: vicious bands of rabble were said to make the streets unsafe at night; muggings were not uncommon and even murders, for it had been shown that on two occasions people who had allegedly fallen victim to the epidemic had in fact been done in, poisoned, by their relatives; and prostitution now assumed blatant and dissolute forms hitherto unknown here, at home only in the south of the country and the Orient. (5.32)
Let's talk about cholera. This isn't just any disease, but as this passage tells us, it's a disease that is marked as something inherently foreign. With its origins in the "primordial island jungle" of India, this description of cholera recalls Aschenbach's initial longing to travel to a "primordial wilderness" (1.6), hammering home the idea that Aschenbach becomes both literally and metaphorically infected with his dangerous desire for exotic "otherness."
Quote #10
But the dreamer was now with them, within them: he belonged to the stranger god. Yes, they were now his own self as they hurled themselves upon the animals, lacerating them, slaughtering them, devouring gobbets of steaming flesh, as they dropped to the trampled mossy ground for unbridled coupling, an offering to the god. And his soul savored the debauchery and delirium of doom. (5.37)
Check out the way Aschenbach himself plays a role in the stranger god dream, becoming one of the revelers and realizing that "he belonged to the stranger god." Yep, this is one of the final examples of the way Aschenbach contains within himself the strange "otherness" that he keeps imagining and finding in those he encounters.