Arguably: Selected Essays (105 page)

I must say that everything in me declines to be addressed in that tone of voice, but Baker contentedly adds the additional heart-warming observation that this very “method” of resistance, according to Gandhi, “had had considerable success in India.” This is not the book’s only reminder of how fatuous the pacifist position can sound, or indeed can be.

Finally one must mention the most damaging criticism of the peace-at-any-price view, which was the one noticed at the time by George Orwell. Behind all the “war never pays” rhetoric could often be detected the insinuation that the Nazis and fascists weren’t really as bad as all that. On two pages to which I call your attention—page 204 and page 233—Nicholson Baker leaves the distinct impression that Hitler would have been content to ship all Europe’s Jews to somewhere like Madagascar and would have done so were it not for Churchill’s awful belligerence. You are perfectly free to believe this yourself, should you choose. As the book proceeds, the emollient and slightly sinister tone becomes more and more evident. A
New York Times
report of an Anglo-Soviet air raid on Berlin in late 1941, for example, is followed by Baker’s comment: “These bombings immediately followed the endorsement of the peace-loving language of the Atlantic Charter.” Oooh, the irony! But the Atlantic Charter—in many ways the founding document of the United Nations—was explicitly predicated on the idea that totalitarian fascism must first be destroyed.

Indeed, the little matter of democracy is entirely ignored by the self-satisfied Baker analysis. Not only are Britain and America discussed as if they were little if any better than the dictatorships of the time, but we are never even faced with the question of how much force would ever be justifiable in a war to the finish between the pluralist and the absolutist principle (in which the absolutist principle was, lest we forget, rather convincingly vanquished). In much the same way, London and Washington are reprobated for missing chances for negotiation before 1940 but Berlin doesn’t draw the same standard of criticism for its decision to fight on (and to intensify genocide in the east as well as to prolong the misery of Germany) when all was obviously lost. Nor is Japanese imperialism pictured as anything much more than an island regime goaded into war by the exorbitant demands of Franklin Roosevelt. This will not do.

Baker and I share an admiration for the extraordinary courage of the German anti-war movement both civil and military, but he either doesn’t know or completely forgets something that one is not entitled to overlook. When the envoys of the anti-Nazi officer corps visited London at the eleventh hour, they came to tell Chamberlain and Halifax that they could overthrow and imprison their demented Führer,
as long as Britain could be counted on to say, and to mean, that it could and would fight for Prague
. If you want to avoid a very big and very bad war later, be prepared to fight a small and principled war now. Who would not rather have removed Saddam Hussein from power in 1991, before the ruinous sanctions and during his genocide, and while he was red-handed with WMDs? Baker’s book should have a contradictory effect on readers of leftist and/or anti-militarist bent: In hindsight it makes the white flag appear very dirty and the red flag look relatively clean.

(
New Statesman
, May 19, 2008)

W. G. Sebald: Requiem for
Germany
⁴⁷

T
HE NARRATOR of Thomas Mann’s
Doctor Faustus
(1947) is relating his story against the clock, as the German homeland finds itself pulverized and encircled in the spring of 1945. He punctuates almost every chapter with contemporary tidings of apocalypse:

This earth-shaking plummeting havoc has come breathtakingly close to my refuge several times now. The dreadful bombardment of the city of Dürer and Willibald Pirckheimer was no longer some distant event; and as the Last Judgment fell upon Munich as well, I sat here in my study, turning ashen, shaking like the walls, doors, and windowpanes of my house.

A little later comes Leipzig’s turn:

Its famous publishing district is, I sadly hear, only a heap of rubble and an immeasurable wealth of literary and educational material is now the spoil of destruction—a heavy loss not only for us Germans, but also for a whole world that cares about culture. That world, however, is apparently willing—whether blindly or correctly, I dare not decide—to take the loss into the bargain.

Almost a hundred pages later comes a thought to balance the preceding one:

Granted, the destruction of our cities from the air has long since turned Germany into an arena of war; and yet we find it inconceivable, impermissible, to think that Germany could ever become such an arena in the true sense, and our propaganda has a curious way of warning the foe against incursion upon our soil, our sacred German soil, as if that would be some grisly atrocity … Our sacred German soil! As if anything were still sacred about it, as if it had not long ago been desecrated again and again by the immensity of our rape of justice and did not lie naked, both morally and in fact, before the power of divine judgment. Let it come!

Reeling nonetheless from the scarcely bearable consequences of his own wish, he trembles for his hometown once more:

Awaiting our fate, beyond whose calamity no man can surmise, I have withdrawn into my hermit’s cell in Freising and avoid the sight of our hideously battered Munich—the toppled statues, the façades that gaze from vacant eye sockets to disguise the yawning void behind, and yet seem inclined to reveal it, too, by supplying more of the rubble already strewn over the cobblestones.

By the opening of the penultimate chapter Mann has synthesized the two themes—first the crashing chords of
Götterdämmerung
, and second the awareness of nemesis:

There is no stopping it: surrender on all sides, everyone scattering. Our shattered and devastated cities fall like ripe plums. Darmstadt, Würzburg, Frankfurt have succumbed. Mannheim and Kassel, even Münster, Leipzig—they all obey strangers now … Among the regime’s great men, who wallowed in power, riches, and injustice, suicide rages, passing its sentence … 
Whatever lived as German stands now as an abomination and the epitome of evil
. What will it be like to belong to a nation whose history bore this gruesome fiasco within it, a nation that has driven itself mad, gone psychologically bankrupt, that admittedly despairs of governing itself and thinks it best that it become a colony of foreign powers, a nation that will have to live in isolated confinement, like the Jews of the ghetto, because the dreadfully swollen hatred all around it will not permit it to step outside its borders—
a nation that cannot show its face
? [Italics added.]

The slightly glib analogy to Jewish ghetto life might have been forgiven by Victor Klemperer, who had been wearing a yellow star since the early 1940s in the doomed city of Dresden, and who had been gradually and humiliatingly stripped of his right to teach, to publish, to travel, to own a car, to own a
cat
, and to receive standard rations. On January 15, 1945, awaiting with dread the last roundup of Jews like himself, who had “Aryan” spouses, he heard of an anti-Nazi broadcast made by Thomas Mann from America. The fellow sufferer who described the broadcast, as they cowered together in a cellar, told Klemperer, “[It was] splendid—it gave my spirits such a lift!” Klemperer himself was more skeptical, admiring Mann as he always had, but suspecting him of having taken sides only when the outcome was clear. He also took some dry pleasure in informing his interlocutor that Mann was not a Jew, even though he was wed to one.

How to describe the experience of reading Klemperer’s two-volume diary,
I Will Bear Witness
(1998 and 1999), and, so to speak, knowing what is going to happen before he does? He registered every premonition, both of the aerial destruction of Germany and of the simultaneous extirpation of the Jews, an extirpation that became more frenzied
and
more cold-blooded as the Hitler regime imploded. Klemperer clearly desired that the latter calamity might be forestalled—but without the necessity for the former. In a reckoning so ironic and fateful that even Faustus himself might have gasped at it, he and his wife were saved by the immolation of Dresden, on February 13 and 14, 1945, beginning just a few hours after they had been informed that all remaining Jewish spouses must report for deportation, which they both understood to be the end. The now overworked word “holocaust” means literally “destruction by fire”: The old Klemperer couple escaped holocaust in one sense by passing through it in another. On the smoldering morrow they took advantage of the utter havoc, removed Victor’s yellow star, and set off on foot toward survival and, ultimately, liberation.

Klemperer’s journals have in common with Mann’s writing an extraordinary and admirable quality: the blunt refusal to concede a particle of German pride to the gangrenous rabble of the Nazi Party. This is why both writers lend such emphasis to the magnificence of German civilization, whether expressed in architecture or painting or philosophy, and it is also why neither does so uncritically. Mann argued with himself in California, in what must have been exceedingly dark nights of the soul, by balancing his horror of a German defeat against his loathing for a German victory. Klemperer, for all his liberalism and all his rooted distrust for the similarity between Nazi slogans and Communist ones, eventually opted for East Germany as the inheritor of the “better” tradition. For those of us who never had to face such appalling choices, the question to be resolved at a distance and after a lengthy pause is, Can the survival of the Klemperers, weighed on a scale of ultimate judgment, balance or cancel the mass killing in Dresden? This is, without its being defined quite so strenuously, the question confronted by the author of
On the Natural History of Destruction
.

W. G. Sebald, whose premature death, in December of 2001, is still being mourned by all who love writing for its own sake, was quite willing to face the quasi-biblical implications that are involved here. And he could not avoid references to Teutonic antiquity and the ghastly, sanguinary struggles with Roman imperialism. Here is Sebald in
On the Natural History of Destruction
:

And while [Fritz] Lang, in Babelsberg, turned Thea von Harbou’s visions into images capable of reproduction for German cinema audiences, a decade before Hitler seized power the logisticians of the Wehrmacht were already working on their own Cheruscan fantasy, a truly terrifying script which provided for the annihilation of the French army on German soil, the devastation of whole areas of the country, and high losses among the civilian population. Even the originator and chief advocate of strategic extremism, General von Stülpnagel, could probably not have envisaged the ultimate outcome of this new battle of the Teutoburger Wald, which left great expanses of the German cities in ruins. Later, our vague feelings of shared guilt prevented anyone, including the writers whose task it was to keep the nation’s collective memory alive, from being permitted to remind us of such humiliating images as the incident in the Altmarkt in Dresden, where 6,865 corpses were burned on pyres in February 1945 by an SS detachment which had gained its experience at Treblinka.

But even as Sebald underlines a very direct moral connection between the charnel house of Dresden and the revolting crimes of Nazism, he appears to be making his own subtle challenge to the official and unofficial “script.” What is meant, for example, by “vague feelings of shared guilt”? Postwar Germans were approximately divided between those who indignantly disowned “guilt”—which ought surely to be placed on the active rather than the passive citizenry—and those who steadily accepted “responsibility.” The crucial word here may be the rather weak and compromising “shared.” Willy Brandt, who had worn the uniform of another army in combating Hitler (and who was never forgiven for it by the German right), proposed that although not all Germans could or should be held to collective guilt, there was nonetheless a general or collective responsibility. In stating this he was both brave and generous. But then look at Sebald’s other weak qualifier. I certainly can’t picture Herr Brandt describing this emotion or conviction as “vague.”
Vague?
Remember what we are talking about. And Sebald isn’t at all vague when he assigns to “writers” the “task” of keeping “the nation’s collective memory alive.” Suppose we agree that writers have national “tasks” in the first place, and that we further concede that a battle against amnesia forms a portion of such a task. Vagueness on certain points would then become an enemy to be contested with some vigor.