E-Book, Englisch, 352 Seiten
Canetti The Book Against Death
1. Auflage 2024
ISBN: 978-1-80427-090-5
Verlag: Fitzcarraldo Editions
Format: EPUB
Kopierschutz: 6 - ePub Watermark
E-Book, Englisch, 352 Seiten
ISBN: 978-1-80427-090-5
Verlag: Fitzcarraldo Editions
Format: EPUB
Kopierschutz: 6 - ePub Watermark
Elias Canetti was born in 1905 into a Sephardi Jewish family in Ruse, Bulgaria. He moved to Vienna in 1924, where he became involved in literary circles while studying for a degree in chemistry. He remained in Vienna until the Anschluss, when he emigrated to England and later to Switzerland, where he died in 1994. In 1981, Canetti was awarded the Nobel Prize in Literature for 'writings marked by a broad outlook, a wealth of ideas, and artistic power'. His best-known works include his trilogy of memoirs The Tongue Set Free, The Torch in My Ear, and The Play of the Eyes; the novel Auto-da-Fé; and the non-fiction book Crowds and Power.
Weitere Infos & Material
‘Quixotic’ is a word that comes to mind when thinking of Elias Canetti, not just because Cervantes’ novel was his favourite novel, but because Canetti too was a man from La Mancha. His paternal family hailed from Cañete, a Moorish-fortified village in modern-day Cuenca Province, Castile-La Mancha, from which they were scattered in the mass expulsion of Jews from Spain in 1492. Having fared better under Muslim rule than Catholic, the Cañetes passed through Italy, where their name was respelled, and settled in Adrianople – today’s Edirne, Turkey, near the Greek and Bulgarian borders – before moving on to Rusçuk, a port town on the Danube known in Bulgarian as Ruse, whose thriving Sephardic colony supported itself by trading between two empires, the Ottoman and the Austro-Hungarian. Elias, the first of three boys, was born to Jacques Canetti and Mathilde Arditti in Ruse in 1905 and in childhood was whisked away to England, where Jacques took over the local office of the import-export firm established by Mathilde’s brothers. In 1912, a year after the family’s arrival in Manchester, Jacques died suddenly of a heart attack and Mathilde took her brood via Lausanne to Vienna and then, in 1916, in the midst of the First World War, to neutral Zurich. There Canetti acquired, or was acquired by, the German language, which would become his primary language, though it was already his fifth, after – in chronological order – Ladino, Bulgarian, English, and French. Following a haphazard education in Zurich, Frankfurt and Berlin, Canetti returned to Vienna to study chemistry and medicine, but spent most of his energies on literature, especially on writing plays that were never produced, though he often read them aloud, doing all the voices. At the time, his primary influence was journalistic – the feuilletons of Karl Kraus – which might have been a way of giving himself the necessary distance from the German-language novels of the Viennese generation preceding his own, the doorstops of Hermann Broch and Robert Musil, both of whom were known to him personally. His own contribution to fiction – his sole contribution to that quixotic art – came in 1935 with Die Blendung (The Blinding), which concerns a Viennese bibliophile and Sinologist who winds up being immolated along with his library. Die Blendung was translated into English as Auto-da-Fé – a preferred punishment of the Inquisition – though Elias’ original suggestion for the English-language title was Holocaust. In nearly all the brief biographical notes on Canetti, this is where the break comes: when he abandons the theatre, publishes his only fiction, and escapes the Nazis by leaving the continent. Exile brought him to England again, and to nonfiction, specifically to Masse und Macht (Crowds and Power), a study of ‘the crowd,’ be that in the form of an audience, a protest movement or political demonstration, or a rowdy group threatening to riot – any assemblage in which constituent individuality has been dissolved and re-bonded into a mass, as in the chemical reactions in which Canetti was schooled, or as in the atomic reactions that threaten planetary existence. Canetti’s singular study of collective behaviour, published in 1960, stands at the centre of his corpus, along with his remarkable series of memoirs, each named for a single sense: The Tongue Set Free, The Torch in My Ear, The Play of the Eyes. Five volumes were projected, but the series went unfinished: no volume connected to smell or touch was ever completed and the final year of his life covered in the memoirs is 1937, the year Canetti’s mother died and he began to conceive of a book ‘against’ death, a version of which – the only available version of which – can be found on the pages that follow.
*
15 June 1942
Five years ago today my mother died. Since then my world has turned inside out. To me it is as if it happened just yesterday. Have I really lived five years, and she knows nothing of it? I want to undo each screw of her coffin’s lid with my lips and haul her out. I know that she is dead. I know that she has rotted away. But I can never accept it as true. I want to bring her to life again. Where do I find parts of her? Mostly in my brothers and me. But that is not enough. I need to find every person whom she knew. I need to retrieve every word she ever said. I need to walk in her steps and smell the flowers she smelled, the great-grandchild of every blossom that she held up to her powerful nostrils. I need to piece back together the mirrors that once reflected her image. I want to know every syllable she could have possibly said in any language. Where is her shadow? Where is her fury? I will loan her my breath. She should walk on my own two legs.
Note the date: a week or so after the Battle of Midway, not to mention the United States declaring war on Bulgaria (along with Romania and Hungary) and the Black Saturday when British and South African forces evacuated the Gazala Line. This isn’t quite Kafka’s remark on a summer day twenty-eight years earlier: ‘Germany has declared war on Russia. Swimming in the afternoon,’ but it’s close. Canetti clings to his mother’s demise as generalized Thanatos mobilizes all around him. An estimated 50-56 million soldiers and civilians died in the Second World War, along with an additional 20-some-million deaths from war-related diseases and famine, and yet Canetti appears to hold with Kurt Tucholsky: a single death is a tragedy, a million a statistic.
‘It begins with the fact that we count the dead. Through death each should become a single entity, like God.’ Those are the opening sentences of Canetti’s posthumous Das Buch gegen den Tod (The Book Against Death), and no one has any idea whether he would have approved of them. Having apprenticed under the sign of the unfinished, unfinishable work – Kafka again – Canetti was disturbed to find that, when it came to his death-book, he couldn’t even start: he couldn’t even find the first lines that would enable a start, so he resigned himself to the accumulation of pensées, aphorisms, notes-to-self and notes-to-others, which he intended to later rearrange into what he was certain would be his masterwork, a capstone and a headstone. Sixty-five years later, nearly 2000 pages of material later, Canetti succumbed to his subject, dying in Switzerland in 1994, and leaving behind a manuscript that he sometimes referred to as drafts-toward-a-book and sometimes referred to as the book itself, a contradiction that was embraced by his German editors (a team that included his daughter and his German-language biographer) who put together this present abridgement, published in German in 2014.
If I suggest that this book is itself ‘a survivor,’ it’s only to moot the term and assess Canetti’s strange, almost profane employment of it. To Canetti, a survivor is not the person who has managed to escape death in a ghetto, concentration camp or gulag, so much as he is the person who runs the ghetto, concentration camp, or gulag; a person who sentences people to death in pursuit of social or societal control and to maintain a hold on power. Counterintuitively, a classic Canettian survivor is a Hitler, a Stalin, a Hussein, a Putin; a dictator without limits, who stoops to every deceit and act of violence to perpetuate his reign, slaughtering his fellow man as a means – and increasingly as the only means – of forestalling his own inevitable mortality.
A survivor lives only because others have died for him (has there even been a better definition of an anti-Christ?), and it’s that contingency that guilted Canetti for having passed the war in the relative safety of Hampstead. As if to justify his continued existence, he set out in the shadow of genocide to write daily about his intimate deaths, especially about the deaths of his mother and of his first wife Veza and of his favourite brother Georg; and after the armistice, he extended this diaristic discipline through the headlines of the Vietnam War, the fall of Communism, the Yugoslav and Gulf Wars, and the more private tragedy that was his winning of the Nobel Prize in Literature (‘it’s a kind of leprosy’).
Those seeking a system among these decades of decay-themed entries will find none: Canetti mistrusted systems, from the Hegelian dialectic (where there is death, there can be no synthesis), to the motley Marxisms and Freudianisms that he regarded as ideological ‘survivors,’ explanations-of-the-world that remained and sustained only because they’d conquered and consumed all other explanations, along with all non-explaining art. In this book in particular, all intellectual systems or methods pale beside death, which is the absolute taxon or order-bringing entity whose definitive sorting of humanity into those ‘present’ and those ‘passed’ or ‘past’ must be resisted by the processes of memory, and by reading and writing.
This is Canetti’s core heuristic – he has no plan or programme, but he has a heuristic – which is implied in the...
