The Tanners

Le Promeneur Solitaire. A Remembrance of Robert Walser by W.G. Sebald

The traces Robert Walser left on his path through life were so faint as to have been almost effaced altogether. Later, after his return to Switzerland in the spring of 1913, but in truth from the very beginning, he was only ever connected with the world in the most fleeting of ways. Nowhere was he able to settle, never did he acquire the least thing by way of possessions. He had neither a house, nor any fixed abode, nor a single piece of furniture, and as far as clothes are concerned, at most one food suit and one less so. Even among the tools a writer needs to carry out his craft were almost none he could call his own. He did not, I believe, even own the books that he had written. What he read was for the most part borrowed. Even the paper he used for writing was secondhand. And just as throughout his life he was almost entirely devoid of material possessions, so too was he remote from other people. He became more and more distant from even the siblings closest to him — the painter Karl and the beautiful schoolteacher Lisa — until in the end, as Martin Walser said of him, he was the most unattached of all solitary poets. For him, evidently, coming to an arrangement with a woman was an impossibility. The chambermaids in the Hotel zum Blauen Kreuz, whom he used to watch through a peephole he had bored in the wall of his attic lodgings; Fräulein Resy Breitbach in the Rhineland, with whom he maintained a length correspondence — all of them were, like the ladies he reveres so longingly in his literary fantasias, beings from a distant star. At a time when large families were still the norm — Walser's father Adolf came from a family of fifteen — strangely enough none of the eight siblings in the next generation brought a child into the world; and of all this last generation of Walsers, dying out together, as it were, non was perhaps less suited to fulfil the prerequisites for successful procreation than Robert, who, as one may say in his case with some fittingness, retained his virginal innocence all his life. The death of Robert Walser, who, inevitably rendered even more anonymous after the long years in an institution, was in the end connected to almost nothing and nobody, might easily have passed as unnoticed as, for a long time, had his life. That Walser is not today among the forgotten writers we owe primarily to the fact that Carl Seelig took up his cause. Without Seelig's accounts of the walks he took with Walser, without his preliminary work on the biography, without the selections from the work he published and the lengths he went to in securing the Nachlass, the writer's millions of illegible ciphers, Walser's rehabilitation could never have taken place, and his memory would in all probability have faded into oblivion. Nonetheless, the fame which has accrued around Walser since his posthumous redemption cannot be compared with that of, say, Benjamin or Kafka. Now as then Walser remains a singular, enigmatic figure. He refused by and large to reveal himself to his readers. According to Elias Canetti, what set Walser apart from other writers was the way that in his writing he always denied his innermost anxieties, constantly omitting a part of himself. This absence, so Canetti claimed, was the source of his unique strangeness. It is odd, too, how sparsely furnished with detail is what we know of the story of his life. We know that his childhood was overshadowed by his mother's melancholia and by the decline of his father's business year after year; that he wanted to train as an actor; that he did not last long in any of his positions as a clerk; and that he spent the years from 1905 to 1913 in Berlin. But what he may have been doing there apart from writing — which at the time came easily to him — about that we have no idea at all. So little does he tell us about the German metropolis, so little, later, of the Seeland around Biel and his years there, and his circumstances in Berne, that one might almost speak of a chronic poverty of experience. External events, such as the outbreak of the First World War, appear to affect him hardly at all. The only certain thing is that he writes incessantly, with an ever increasing degree of effort; even when the demand for his pieces slows down, he writes on, day after day, right up to the pain threshold and often, so I imagine, a fair way beyond it. When he can no longer go on we see him in the Waldau clinic, doing a bit of work in the garden or playing a game of billiards against himself, and finally we see him in the asylum in Herisau, scrubbing vegetables in the kitchen, sorting scraps of tinfoil, reading a novel by Friedric Gerstäcker or Jules Verne and sometimes, as Robert Mächler relates, just standing stiffly in a corner. So far apart are the scenes of Walser's life which have come down to us that one cannot really speak of a story or of a biography at all, but rather, or so it seems to me, of a legend. The precariousness of Walser's existence — persisting even after his death — the emptiness blowing through every part of it, lends it an air of spectral insubstantiality which may deter the professional critics just as much as the indefinability of the texts. No doubt Martin Walser is correct in remarking that Robert Walser — despite the fact that his work seems positive to invite dissertation — always eludes any kind of systematic treatment. How is one to understand an author who was so beset by shadows and who, nonetheless, illumined every page with the most genial light, an author who created humorous sketches from pure despair, who almost always wrote the same thing and yet never repeated himself, to whom his own thoughts, honed on the tiniest details, became incomprehensible, who had his feet firmly on the ground yet was always getting lost in the clouds, whose prose has the tendency to dissolve upon reading, so that only a few hours later one can barely remember the ephemeral figures, event and things of which it spoke. Was it a lady called Wanda or a wandering apprentice, Fräulein Else or Fräulein Edith, a steward, a servant or Dostoyevsky's Idiot, a conflagration in the theatre or an ovation, the Battle of Sempach, a slap in the face or the return of the Prodigal, a stone urn, a suitcase, a pocket watch or a pebble? Everything written in these incomparable books has — as their author might himself have said — a tendency to vanish into thin air. The very passage which a moment before seemed so significant can suddenly appear quite unremarkable. Conversely, Walser's sottises often conceal the profoundest depths of meaning. Despite such difficulties, however, which seem designed to foil the plans of anyone intent on categorization, much has been written about Robert Walser. Most of it, admittedly, is of a rather impressionistic or marginal nature, or can be regarded as an act of hommage on the part of his admirers. Nor are the remarks which follow any exception, for since my encounter with walker, I too have only ever been able to read him in an unsystematic fashion. Beginning here and now there, for years I have been roaming around, now in the novels, now in the realms of the Bleistiftsgebiet (Pencil Regions), and whenever I resume my intermittent reading of Walser's writings, so too I always look again at the photographs we have of him, seven very different faces, stations in a life which hint at the silent catastrophe which has taken place between each.

The pictures I am most familiar with are those from his time in Herisau, showing Walser on one of his long walks, for there is something in the way that the poet, long since retired from the service of the pen, stands there in the landscape

that reminds me instinctively of my grandfather Josef Egelhofer, with whom as a child I often used to go for walks for hours at a time during those very same years, in a region which is in many ways similar to that of Appenzell. When I look at these pictures of him on his walks, the cloth of Walser's

three-piece suit, the soft collar, the tie-pin, the liver-spots on the back of his hands, his neat pepper-and-salt moustache and the quiet expression in his eyes — each time I think I see my grandfather before me. Yet it was not only in their appearance that my grandfather and Walser resembled each other, but also in their general bearing, something about the way each had of holding his hat in his hand, and the way that, even in the finest weather, they would always carry an umbrella or a raincoat. For a long time I even imagined that my grandfather shared with Walser the habit of leaving the top button of his waistcoat undone.

Whether or not that was actually the case, it is a fact that both died in the same year, 1956–Walser, as is well known, on a walk he took on the 25th of December, and my grandfather on the 14th of April, the night before Walser's last birthday, when it snowed once more even though spring was already underway. Perhaps that is the reason why now, when I think back to my grandfather's death, to which I have never been able to reconcile myself, in my mind's eye I always see him lying on the horn sledge on which Walser's body — after he had been found in the snow and photographed — was taken back to the asylum. What is the significance of these similarities, overlaps, and coincidences? Are they rebuses of memory, delusion of the self and of the sense, or rather the schemes and symptoms of an order underlying the chaos of human relationship, and applying equally to the living and the dead, which lies beyond our comprehension? Carl Seelig relates that once, on a walk with Robert Walser, he had mentioned Paul Klee — they were just on the outskirts of the hamlet of Balgach — and scarcely had he uttered the name than he caught sight, as they entered the village, of a sign in an empty shop window bearing the words Paul Klee — Carver of Wooden Candlesticks. Seelig does not attempt to offer an explanation for the strange coincidence. He merely registers it, perhaps because it is precisely the most extraordinary things which are the most easily forgotten. And so I too will just set down without comment what happened to me recently while reading The Robber, the only one of Walser's longer works with which I was at the time still unfamiliar. Quite near the beginning of the book the narrator states that the Robber crossed Lake Constance by moonlight. Exactly thus — by moonlight — is how, in one of my own stories, Aunt Fini imagines the young Ambros crossing the selfsame lake, although, as she makes a point of saying, this can scarcely have been the case in reality. Barely two page further on, the same story relates how, later, Ambros, while working as a room service waiter at the Savoy in London, made the acquaintance of a lady from Shanghai, about whom, however, Aunt Fini knows only that she had a taste for brown kid gloves and that, as Ambros once noted, she marked the beginning of his Trauerlaufbahn (career in mourning). It is a similarly mysterious woman clad all in brown, and referred to by the narrator as the Henri Rousseau woman, whom the Robber meets, two pages on from the moonlit scene on Lake Constance, in a pale November wood — and nor is that all: a little later in the text, I know not from what depths, there appears the word Trauerlaufbahn, a word which I believed, when I wrote it down at the end of the Savoy episode, to be an invention entirely my own. I have always tried, in my own works, to mark my respect for those writers with whom I felt an affinity, to raise my hat to them, so to speak, but it is one thing to set a marker in memory of a departed colleague, and quite another when one has the persistent feeling of being beckoned to from the other side.

Who and what Robert Walser really was is a question to which, despite my strangely close relationship with him, I am unable to give any reliable answer. The seven photographic portraits of him, as I have said, show very different people; a youth filled with a quiet sensuality; a young man hiding his anxieties as he prepares to make his way in bourgeois society; the heroic-looking writer of brooding aspect in Berlin; a 37-year-old with pale, watery-clear eyes; the Robber, smoking and dangerous-looking; a broken man; and finally the asylum inmate, completely destroyed and at the same time saved. What is striking about these portraits is not only how much they differ, but also the palpable incongruity inherent in each — a feature which, I conjecture, stems at least in part from the contradiction between Walser's native Swiss reserve and utter lack of conceit, and the anarchic, bohemian and dandyesque tendencies he displayed at the beginning of his career, and which he later hid, as far as possible, behind a façade of solid respectability. He himself relates how one Sunday he walked from Thun to Berne wearing a "louche pale yellow summer suit and dancing pumps" and on his head a "deliberately dissolute, daring, ridiculous hate." Sporting a cane, in Munich he promenades through the Englischer Garten to visit Wedekind, who shows a lively interest in his loud check suit — quite a compliment, considering the extravagant fashion in vogue among the Schwabinger bohème at the time. He describes the walking outfit he work on the long trek to Würzburg as having a "certain southern Italian appearance. It was a sort of species of suit in which I could have been seen to advantage in Naples. In reasonable, moderate Germany however it seemed to arouse more suspicion than confidence, more repulsion than attraction. How daring and fantastical I was at twenty-three!" A fondness for conspicuous costume and the dangers of indigence often go hand in hand. Hölderlin, too, is said to have had a definite penchant for fine clothes and appearance, so that his dilapidated aspect at the beginning of his breakdown was all the more alarming to his friends. Mächler recalls how Walser once visited his brother at the island of Rügen wearing threadbare and darned trousers, even though the latter had just made him a present of a brand-new suit, and in this context cites a passage of The Tanners in which Simon is reproached by his sister thus: "For example, Simon, look at your trousers: all ragged at the bottom! To be sure, and I know this perfectly well myself: They're just trousers, but trousers should be kept in just as good a condition as one's soul, for when a person wears torn, ragged trousers it displays carelessness, and carelessness is an attribute of the soul. Your soul must be ragged too." This reproach may well go back to remarks Lisa was at times won't to make about her brother's appearance, but the inspired turn of phrase at the end — the reference to the ragged soul — that, I think, is an original aperçu on the part of the narrator, who is under no illusion as to how things stand with his inner life. Walser must at the time have hoped, through writing, to be able to escape the shadows which lay over his life from the beginning, and whose lengthening he anticipates at an early age, transforming them on the page from something very dense to something almost weightless. His ideal was to overcome the force of gravity. This is why he had no time for the grandiose tones in which the "dilettantes of the extreme left," as he calls them, were in those days proclaiming the revolution in art. He is no Expressionist visionary prophesying the end of the world, but rather, as he says in the introduction to Fritz Kocher's Essays, a clairvoyant of the small. From his earliest attempts on, his natural inclination is for the most radical minimization and brevity, in other words the possibility of setting down a story in one fell swoop, without any deviation or hesitation. Walser shares this ambition with the Jugendstil artists, and like them he is also prone to the opposite tendency of losing himself in arabesques. The playful — and sometimes obsessive — working in with a fine brush of the most abstruse details is one of the most striking characteristics of Walser's idiom. The word-eddies and turbulence created in the middle of a sentence by exaggerated and participial constructions, or conglomerations of verbs such as "haben helfen dürfen zu verhindern" ("have been able to help to prevent"); neologisms, such as for example "das Manschettelige" ("cuffishness") or "das Angstmeierliche" ("chicken-heartedness"), which scuttle away under our gaze like millipedes; the "night-bird shyness, a flying-over-the-seas-in-the-dark, a soft inner whimpering" which, in a bold flight of metaphor, the narrator of The Robber claims hovers above one of Dürer's female figures; deliberate curiosities such as the sofa "squeaching" ("gyxelnd") under the charming weight of a seductive lady; the regionalisms, redolent of things long fallen into disuse; the almost manic loquaciousness — these are all elements in the painstaking process of elaboration Walser indulges in, out of a fear of reaching the end too quickly if — as is his inclination — he were to set down nothing but a beautifully curved line with no distracting branches or blossoms. Indeed, the detour is, for Walser, a matter of survival. "These detours I'm making serve the end of filling time, for I really must pull off a book of considerable length, otherwise I'll be even more deeply despised than I am now." On the other hand, however, precisely these linguistic montages — emerging as they do from the detours and digressions of narrative and, especially, of form — are exactly what is most at odds with the demands of high culture. Their associations with nonsense poetry and the word-salad symptomatic of schizophasia were never likely to increase the market value of their author. And yet it is precisely his uniquely overwrought art of formulation which true readers would not be without for the world, for example in this passage from the Bleistiftsgebiet (Pencil Regions) which, comic and heartbreaking in equal measure, condense a whole romantic melodrama into the space of a few lines. What Walser achieves her is the complete and utter subjugation of the writer to the language, a pretense at awkwardness brought off with the utmost virtuosity, the perfect realization of that irony only ever hinted at by the German Romantics yet never achieved by any of them, with the possible exception of Hoffman, in their writings. "In vain, the passage in question tells us, regarding the beautiful Herta and her faithless Italian husband, "did she buy, in the finest first class boutiques, for her most highly respected darling rake and pleasure-seeker, a new walking cane, say, or the finest and warmest coat which she could find, procure or purchase. His heart remained indifferent beneath the carefully chosen item of clothing and the hand hard which used the can, and while this scoundrel — oh that we might be permitted to call him thus — frivolously flitted or flirted around, there trickled from those big tragic eyes, embellished by heartache with dark rims, heavy tears like pearls, and here we must remark, too, that the rooms where such intimate misfortune was played out were fairly brimming with gloomy, fantastically be-palmleaved decoration gilded further by the height and scale of the whole. "Little sentence, little sentence" — so Walser concludes this escapade which is all but grammatically derailed by the end, "you seem to me fantastical as well, you do!" And then, coming down to earth, he adds the sober phrase, "But let us continue."

But let us continue. As the fantastical elements in Walser's prose works increase, so too their realistic content dwindles — or, rather, reality rushes past unstoppably as in a dream, or in the cinema. Ali Baba, quite hollowed out by unrequited love and pious devotion to duty in the diligent service of the most cruel of all princesses, and in whom we easily recognize one of Walser's alter egos — Ali Baba one evening sees a long sequence of cinematic images unfold before his eyes: naturalistic landscapes like the many-peaked Engadin, the Lac de Bienne and the Kurhaus at Magglingen. "One after another," the story continues, "there came into view a Madonna holding a child on her arm, a snowfield high in the Alps, Sunday pleasures by the lakeside, baskets of fruit and flower arrangements, all of a sudden a painting representing the kiss Judas gave Jesus in the Garden of Gethsemane, with his fat face, round as an apple, almost preventing him from carrying out his plan; then a scene from a Schüzenfest, and, civility itself, a collection of summer hats which seemed to smile contentedly, followed by expensive crystal, porcelain, and items of jewelry. Ali Baba enjoyed watching the pictures, each quickly dissolving and being replaced by the next." Things are always quickly dissolving and being replaced by the next in Walser. His scenes only last for the blink of an eyelid, and even the human figures in his work enjoy only the briefest of lives. Hundreds of them inhabit the Bleistiftsgebiet alone — dancers and singers, tragedians and comedians, bar-maids and private tutors, principals and procurers, Nubians and Muscovites, hired hands and millionaires, Aunts Roka and Moka and a whole host of other walk-on parts. As they make their entrance they have a marvelous presence, but as soon as one tries to look at them more closely they have already vanished. It always seems to me as if, like actors in the earliest films, they are surrounded by a trembling, shimmering aura which makes their contours unrecognizable. They flit through Walser's fragmentary stories and embryonic novels as people in dreams flit through our heads at night, never stopping to register, departing the moment they have arrived, never to be seen again. Benjamin is the only one among the commentators who tries to pin down the anonymous, evanescent quality of Walser's characters. They come, he says, "from insanity and nowhere else. They are figures who have left madness behind them, and this is why they are marked by such a consistently heartrending, inhuman superficiality. If we were to attempt to sum up in a single phrase the delightful yet also uncanny element in them, we would have to say: they have all been healed."[1] Nabokov surely had something similar in mind when he said of the fickle souls who roam Nikolai Gogol's books that here we have to do with a tribe of harmless madmen, who will not be prevented by anything in the world from ploughing their own eccentric furrow. The comparison with Gogol is by no means farfetched, for if Walser had any literary relative or predecessor, then it is Gogol. Both of them gradually lost the ability to keep their eye on the center of the plot, losing themselves instead in the almost compulsive contemplation of strangely unreal creations appearing on the periphery of their vision, and about whose previous and future fate we never learn even the slightest thing. There is a scene which Nabokov quotes in his book on Gogol, where we are told that the hero of Dead Souls, our Mr. Chichikov, is boring a certain young lady in a ballroom with all kinds of pleasantries which he had already uttered on numerous occasions in various places, for example "In the Government of Simbirsk, at the house of Sofron Ivanovich Bezpechnoy, where the latter's daughter, Maria Gavrilovna, Alexandra Gavrilovna and Adelheida Gavrilovna; at the house of Frol Vasilievich Pobedonosnoy, in the Government of Penza; and at that of the latter's brother, where the following were present: his wife's sister Katherina Mikhailovna and her cousins Rosa Feodorovna and Emilia Feodorovna; in the Government of Viatka, at the house of Pyotr Varsonophyevich, where his daughter-in-law's sister Pelagea Egorovna was present, together with a niece, Sophia Rostislavna and two stepsisters: Sophia Alexandrovna and Maclatura Alexandrovna"[2]—this scene, none of whose characters makes an appearance anywhere else in Gogol's works, since their secret (like that of human existence as a whole) resides in their utter superfluity — this scene with its digressive nature could equally well have sprung from Robert Walser's imagination. Walser himself once said that basically he was always writing the same novel, from one prose work to the next — a novel which, he says, one could describe as "a much-chopped up or dismembered Book of Myself." One should add that the main character — the Ich—almost never makes an appearance in this Ich — Buch but is left blank, or rather remains out of sight among the crowd of other passing figures. Homelessness is another thing Walser and Gogol have in common — the awful provisionality of their respective existences, the prismatic mood swings, the sense of panic, the wonderfully capricious humor steeped at the same time in blackest heartache, the endless scraps of paper and, of course, the invention of a whole populace of lost souls, a ceaseless masquerade for the purpose of autobiographical mystification. Just as, at the end of the spectral story The Overcoat, there is scarcely anything left of the scribe Akakiy Akakievich because, as Nabokov points out, he no longer quite knows if he is in the middle of the street or in the middle of a sentence, so too in the end it becomes almost impossible to make out Gogol and Walser among the legions of their characters, not to mention against the dark horizon of their looming illness. It is through writing that they achieved this depersonalization, through writing that they cut themselves off from the past. Their ideal state is that of pure amnesia. Benjamin noted that the point of every one of Walser's sentences is to make the reader forget the previous one, and indeed after The Tanners—which is still a family memoir — the stream of memory slows to a trickle and peters out in a sea of oblivion. For this reason it is particularly memorable, and touching, when once in a while, in some context or another, Walser raises his eyes from the page, looks back into the past and imparts to his read — for example — that one evening years ago he was caught in a snowstorm on the Friedrichstrasse in Berlin and how the vividness of the memory has stayed with him ever since. Nor are Walser's emotions any less erratic than these remembered images. For the most part they are carefully concealed, or, if they do emerge, are soon turned into something slightly ridiculous or at least made light of. In the prose sketch devoted to Brentano, Walser asks: "Can a person whose feelings are so many and so lovely be at the same time so unfeeling?" The answer might have been that in life, as in fairy tales, there are those who, out of fear and poverty, cannot afford emotions and who therefore, like Walser in one of his most poignant prose pieces, have to try out their seemingly atrophied ability to love on inanimate substances and objects unheeded by anyone else — such as ash, a needle, a pencil, or a matchstick. Yet the way in which Walser then breathes life into them, in an act of complete assimilation and empathy, reveals how in the end emotions are perhaps most deeply felt when applied to the most insignificant things. "Indeed," Walser writes about ash, "if one goes into this apparently uninteresting subject in any depth there is quite a lot to be said about it which is not at all uninteresting; if, for example, one blows on ash it displays not the least reluctant to fly off instantly in all directions. Ash is submissiveness, worthlessness, irrelevance itself, and best of all, it is itself pervaded by the belief that it is fit for nothing. Is it possible to be more helpless, more impotent, and more wretched than ash? Not very easily. Could anything be more compliant and more tolerant? Hardly. Ash has no notion of character and is further from any kind of wood than dejection is from exhilaration. Where there is ash there is actually nothing at all. Tread on ash, and you will barely notice that your foot has stepped on something." The intense pathos of this passage — there is nothing which comes near it in the whole of twentieth-century German literature, not even in Kafka — lies in the fact that here, in this apparently casual treatise on ash, needle, pencil and matchstick, the author is in truth writing about his own martyrdom, for these four objects are not randomly strung together but are the writer's own instruments of torture, or at any rate that which he needs in order to stage his own personal auto-da-fé—and what remains once the fire has died down.

Indeed, in the middle of his life writing had become a wearisome business for Walser. Year by year the unremitting composition of his literary pieces becomes harder and harder for him. It is a kind of penance he is serving up there in his attic room in the Hotel zum Blauen Kreuz, where, by his own account, he spends ten to thirteen hours at a stretch at his desk every day, in winter wearing his army greatcoat and the slippers he has fashioned himself from leftover scraps of material. He talks in terms of a writer's prison, a dungeon, or an attic cell, and of the danger of losing one's reason under the relentless strain of composition. "My back is bent by it," says the Poet in the eponymous piece, "since often I sit for hours bent over a single word that has to take the long slow route from brain to paper." This work makes him neither unhappy nor happy, he adds, but he often has the feeling that it will be the death of him. There are several reasons — apart from the chains which, in the main, double-bind writers to their métier — why, despite these insights, Walser did not give up writing earlier: chief among them perhaps the fear of déclassement and, in the most extreme case in which he almost found himself, of being reduced to handouts, fears which haunted him all the more since his father's financial ruin had rendered his childhood and youth deeply insecure. It is not so much poverty itself Walser fears, however, as the ignominy of going down in the world. He is very well aware of the fact that "a penniless worker is much less an object of contempt than an out-of-work clerk…. A clerk, as long as he has a post, is already halfway to being a gentleman, but without a post becomes an awkward, superfluous, burdensome nonentity." And what is true of office clerks naturally applies to an even greater degree to writers, inasmuch as the latter have it in them not just to be half-way to being a gentleman but even, given the right circumstances, to rise to be figureheads of their nation. And then there is the fact that writers, in common with all those to whom a higher office is entrusted as it were by the grace of God, cannot simply retire when the mood takes them; even today they are expected to keep writing until the pen drops from their hand. Not only that: people believe they are entitled to expect that, as Walser writes to Otto Pick, "every year they will bring to the light of day some new one hundred percent proof item." To bring such pieces of "one hundred percent proof" — in the sense of a sensational major new work — to the cultural marketplace was something which Walser, at least since his return to Switzerland, was no longer in a fit state to do — if indeed he ever had been. At least part of him perceived himself, in his time in Biel or Berne, as a hired hand and as nothing more than a degraded literary haberdasher. The courage, however, with which he defended his last embattled position and came to terms with "the disappointments, reprimands in the press, the boos and hisses, the silencing even unto the grave" was almost unprecedented. That in the end he was still forced to capitulate was due not only to the exhaustion of his own inner resources, but also to the catastrophic changes — even more rapid in the second half of the 1920s — in the cultural and intellectual climate. There can be no doubt that had Walser persevered for a few more years he would, by the spring of 1933 at the latest, have found the last possible opportunities for publication in the German Reich closed off to him. To that extent, he was quite correct in the remarks he made to Carl Seelig that his world had been destroyed by the Nazis. In his 1908 critical review of The Assistant. Josef Hofmiller contrasts the alleged insubstantiality of the novel with the more solid earthiness of the autochtonous Swiss writers Johannes Jegerlehner, Josef Reinhart, Alfred Huggenberger, Otto von Greyerz and Ernst Zahn — whose ideological slant may, I make so bold as to claim, be readily discerned from the ingrained rootedness of their names. Of one such Heimat poet, a certain Hans von Mühlenstein, Walser writes in the mid-twenties to Resy Breitbach that he — like Walser himself originally from Biel — after a brief marriage to an imposing lady from Munich has now settled in Graubünden, where he is an active member of the association for the dissemination of the new spirit of the age and has married a country woman "who orders him first thing in the morning to bring in a cartload of greens from the field before breakfast. He wears blue overalls, coarse trousers of a rustic stuff and is exceedingly contented." The contempt for nationalist and Heimat poets which this passage reveals is a clear indication that Walser knew exactly what ill hour had struck and why there was no longer any call for his works, either there in Germany or at home in Switzerland.

Against this background, Walser's legendary "pencil system" takes on the aspect of a preparation for al ice underground. In the "microscripts," the deciphering of which by Werner Morlang and Bernhard Echte is one of the most significant literary achievements of recent decades, can be seen — as an ingenious method of continuing to write — coded messages of one forced into illegality and documents of a genuine "inner emigration." Certainly Walser was, as he explains in a letter to Max Rychner, primarily concerned with overcoming his inhibitions about writing by means of the less definitive "pencil method"; and it is equally certain that unconsciously, as Werner Morlang notes, he was seeking to hide, behind the indecipherable characters, "from both public and internalized instances of evaluation," to duck down below the level of language and to obliterate himself. But his system of pencil notes on scraps of paper is also a work of fortifications and defenses, unique in the history of literature, by means of which the smallest and most innocent things might be saved from destruction in the "great times" then looming on the horizon. Entrenched in his impenetrable earthworks, Robert Walser reminds me of Casella, the Corsican captain who, in 1768, alone in a tower on Cap Corse, deceived the French invaders into believing it was occupied by a whole battalion by running from one floor to another and shooting now out of one, now out of another firing slit. Significantly enough, after Walser entered the asylum at Waldau he felt as if he were perched outside the city on the ramparts, and it is perhaps for this reason that he writes from there to Fräulein Breitbach that, although the battle has long since been lost, now and again he "fires off" the odd small piece at "some of the journals of the Fatherland," just as if these writing were grenades or bombs.

At any rate I am unable to reassure myself with the view that the intricate texts of the Bleistiftsgebiet reflect, either in their appearance or their content, the history of Robert Walser's progressive mental deterioration. I recognize, of course, that their peculiar preoccupation with form, the extreme compulsion to rhyme, say, or the way that their length is determined by the exact dimensions of the space available on a scrap of paper, exhibit certain characteristics of pathological writing: an encephalogram, as it were, of someone compelled — as it says in The Robber—to be thinking constantly of something somehow very far distant; but they do appear to me to be evidence of a psychotic state.

On the contrary, The Robber is Walser's most rational and most daring work, a self-portrait and self-examination of absolute integrity, in which both the compiler of the medical history and his subject occupy the position of the author. Accordingly, the narrator — who is at once friend, attorney, warden, guardian and guardian angel of the vulnerable, almost broken hero — sets out his case from a certain ironic distance, even perhaps, as he notes on one occasion, with the complacency of a critic. On the other hand he repeatedly rises to the occasion with impassioned pleas on behalf of his client, such as in the following appeal to the public: "Don't persist in reading nothing but healthy books, acquaint yourselves also with so-called pathological literature, from which you may derive considerable edification. Healthy people should always, so to speak, take certain risks. For what other reason, blast and confound it, is a person healthy? Simply in order to stop living one day at the height of one's health? A damned bleak fate … I know now more than ever that intellectual circles are filled with philistinism. I mean moral and aesthetic chickenheartedness. Timidity, though, is unhealthy. One day, while out for a swim, the Robber very nearly met a watery end. […] One year later, that dairy school student drowned in the very same river. So the Robber knows from experience what it's like to have water nymphs hauling one down by the legs." The passion with which the advocate Walser takes up the cause on his client's behalf draws its energy from the threat of annihilation. If ever a book was written from the outermost brink, it is this one. Faced with the imminent end, Walser works imperturbably on, often even with a kind of wry amusement, and — apart from a few eccentricities which he permits himself for the fun of it — with an unerringly steady hand. "Never before, in all my years at my desk, have I sat down to write so boldly, so intrepidly," the narrator tells us at the beginning. In fact, the unforced way in which he manages the not inconsiderable structural difficulties and the constant switches of mood between the deepest distraction and a light-heartedness which can only be properly described by the word allegría, testifies to a supreme degree of both aesthetic and moral assurance. It is true, too, that in this posthumous novel — already written, so to speak, from the other side — Walser accrues insights into his own particular state of mind and the nature of mental disturbance as such, the likes of which — so far as I can see — are to be found nowhere else in literature. With incomparable sangfroid he sets down an account of the probable origins of his suffering in an upbringing which consisted almost exclusively of small acts of neglect; of house, as a man of fifty, he still feels the child or little boy inside him; of the girl he would like to have been; the satisfaction he derives from wearing an apron; the fetishistic tendencies of the spoon-caresser; of paranoia, the feeling of being surrounded and hemmed in; the sense, reminiscent of Josef K. in The Trial, that being observed made him interesting; and of the dangers of idiocy arising, as he actually writes, from sexual atrophy. With seismographic precision, he registers the slightest remorse at the edges of his consciousness, records rejections and ripples in his thoughts and emotions about which the science of psychiatry even today scarcely allows itself to dream. The narrator does not think much of the therapies the mind doctor offers to the Robber, and still less of the universal panacea of belief, which he terms a "perfectly simple, paltry condition of the soul." "For," he says, "one achieves nothing by it, absolutely nothing, nothing at all. One just sits there and believes. Like a person mechanically knitting a sock." Walser is not interested in either the obscurantism of the medicine men or of the other curators of the soul. What matters to him, like any other writer in full possession of his faculties, is the greatest possible degree of lucidity, and I can imagine how, which writing The Robber, it must have occurred to him on more than one occasion that the looming threat of impending darkness enabled him at times to arrive at an acuity of observation and precision of formulation which is unattainable from a state of perfect health. He focuses this particular power of perception not just on his own via dolorous but also on other outsiders, persons excluded and eliminated, with whom his alter ego the Robber is associated. His own personal fate concerns him least of all. "In most people," the narrator says, "the lights go out," and he feels for every such ravaged life. The French officers, for example, whom the robber once saw in mufti in the resort town of Magglingen, three thousand feet above sea level. "This was shortly before the outbreak of our not yet forgotten Great War, and all these young gentlemen who sought and doubtless also found relaxation high up in the blossoming meads were obliged to follow the call of their nation." How false, then, the rolling thunder of "storms of steel" and all ideologically tainted literature sounds, by comparison and with this one sentence with its discreet compassion. Walser refused the grand gesture. On the subject of the collective catastrophes of his day he remained resolutely silent. However, he was anything but politically naïve. When, in the years preceding the First World War, the old Ottoman Empire collapsed in the face of attacks by the reform party, the modern Turkey constituted itself with one eye on Germany as a potential protector, Walser was more or less alone in viewing this development with skepticism. In the prose piece "The Farewell" (Abschied) he has the deposed Sultan — who is under no illusions about the shortcomings of his régime — express doubts about the progress that has apparently been achieved. Of course, he says, there will now be efficient folk at work in Turkey, where chaos has always reigned, "but our gardens will wither and our mosques will soon be redundant … (and) railways will criss-cross the desert where even hyenas quailed at the sound of my name. The Turks will put on caps and look like Germans. We will be forced to engage in commerce, and if we aren't capable of that, we will simply be shot." That is more or less how things came to pass, too, except that in the first genocide of our ill-fated century it was not the Turks who were shot and put to death by the Germans, but the Armenians by the Turks. At all events, it was not an auspicious start, and one could say that in 1909, looking through the eyes of Haroun al Rashid, Walser saw far into the future; and he will hardly have been less far-sighted as the 1920s drew to a close. The Robber, whose whole disposition was that of a liberal free-thinker and republican, also became soulsick on account of the looming clouds darkening the political horizon. The exact diagnosis of his illness is of little relevance. It is enough for us to understand that, in the end, Walser simply could not go on, and, like Hölderlin, had to resort to keeping people at arm's length with a sort of anarchic politeness, becoming refractory and abusive, making scenes in public and believing that the bourgeois city of Berne, of all places, was a city of ghostly gesticulators, executing rapid hand movements directly in front of his face expressly in order to discombobulate him and to dismiss him out of hand as one who simply does not count. During his years in Berne Walser was almost completely isolated. The contempt was, as he feared, universal. Among the few who still concerned themselves with him was the schoolteacher (and poet) Emil Schibli, with whom he stayed for a few days in 1927. In a description of his meeting with Walser published in the Seeländer Volksstimme. Schibli claims to have recognised, in this lonely poet in the guise of a tramp and suffering from profound isolation, a king in hiding "whom posterity will call, if not one of the great, then one of rare purity." While Walser was no stranger to the evangelical desire to possess nothing and to give away everything one owns — as in The Robber—he made no claim to any kind of messianic calling. It was enough for him to call himself — with bitterly resigned irony — at least the ninth-best writer in the Helvetic Federation. We, though, can grant Walser the honorific title with which he endows the Robber and to which in fact he himself is entitled, namely the son of a first secretary to the canton.

The first prose work I read by Robert Walser was his piece on Kleist in Thun, where he talks of the torment of someone despairing himself and his craft, and of the intoxicating beauty of the surrounding landscape. "Kleist sits on a churchyard wall. Everything is damp, yet also sultry. He opens his shirt, to breathe freely. Below him lies the lake, as if it had been hurled down by the great hand of a god, incandescent with shades of yellow and red […] The Alps have come to life and dip with fabulous gestures their foreheads into the water." Time and again I have immersed myself in the few pages of this story and, taking it as a starting point, have undertaken now shorter, now longer excursions into the rest of Walser's work. Among my early encounters with Walser I count the discovery I made, in an antiquarian bookshop in Machest in the second half of the 1960s — inserted in a copy of Bächtold's three-volume biography of Gottfried Keller which had almost certainly belonged to a German-Jewish refugee — of an attractive sepia photograph depicting the house on the island in the Aare, completely surround by shrubs and trees, in which Kleist worked on his drama of madness Die Familie Ghonorez before he, himself sick, had to commit himself to the care of Dr. Wyttenbach in Berne.

Since then I have slowly learned to grasp how everything is connected across space and time, the life of Prussian writer Kleist with that of a Swiss author who claims to have worked as a clerk in a brewery in Thun, the echo of a pistol shot across the Wannsee with the view from a window of the Herisau asylum, Walser's long walks with my own travels, dates of birth with dates of death, happiness with misfortune, natural history and the history of our industries, that of Heimat with that of exile. On all these paths Walser has been my constant companion. I only need to look up for a moment in my daily work to see him standing somewhere, a little apart, the unmistakable figure of the solitary walker just pausing to take in the surroundings. And sometimes I imagine that I see with his eyes the bright Seeland and within this land of lakes the lake like a shimmering island, and in this lake-island another island, the Île Saint-Pierre "shining in the bright morning haze, floating in a sea of pale trembling light." Returning home then in the evening we look out, from the lakeside path suffused by mournful rain, at the boating enthusiasts out on the lake "in boats or skiffs with umbrellas opened above their heads," a sight which allows us to imagine that we are "in China or Japan or some other dream-like poetical land." As Mächler reminds us, Walser really did consider for a while the possibility of traveling, or even emigrating, overseas. According to his brother, he once even had a check in his pocket from Bruno Cassirer, good for several months' travel to India. It is not difficult to imagine him hidden in a green leafy picture by Henri Rousseau, with tigers and elephants, on the veranda of a hotel by the sea while the monsoon pours down outside, or in front of a resplendent tent in the foothills of the Himalayas, which — as Walser once wrote of the Alps — resemble nothing so much as a snow-white fur boa. In fact he almost got as far as Samoa, since Walter Rathenau, whom — if we may believe The Robber on this point — he had met one day, quite by chance, in the midst of an incessant stream of people and traffic on the Potsdamer Platz in Berlin, apparently wanted to find him a not-too-taxing position in the colonial administration on the island known to the Germans as the "Pearl of the South Seas." We do not know why Walser turned down this in many ways tempting offer. Let us simply assume that it is because, among the first German South Sea discoverers and explorers, there was a certain gentleman called Otto von Kotzebue, against whom Walser was just as irrevocably prejudiced as he was against the playwright of the same name, whom he called a narrow-minded philistine, claiming he had a too-long nose, bulging eyes and no neck, and that his whole head was shrunk into and hidden by a grotesque and enormous collar. Kotzebue had, so Walser continues, written a large number of come die which enjoyed runaway box-office success at a time when Kleist was in despair, and bequeathed a whole series of these massive, collected, printed volumes, coxed and boxed and bound in calfskin, to a posterity which would blench with shame were it ever to read them. The risk of being reminded, in the midst of a South Sea idyll, of this literary opportunist, one of the heroes of the German intellectual scene, as he dismissively calls him, was probably just too high. In any case, Walser didn't care much for travel and — apart from Germany — never actually went anywhere to speak of. He never saw the city of Paris, which he dreams of even from the asylum at Waldau. On the other hand, the Untergasse in Biel could seem to him like a street in Jerusalem "along which the Saviour and deliverer of the world modestly rides in." Instead he criss-crossed the country on foot, often on nocturnal marches with the moon shining a white track before him. In the autumn of 1925, for example, he journeyed on foot from Berne to Geneva, following for quite a long stretch the old pilgrim route to Santiago da Compostela. He does not tell us much about this trip, other than that in Fribourg — I can see him entering that city across the incredibly high bridge over the Sarine — he purchased some socks; paid his respects to a number of hostelries; whispered sweet nothings to a waitress from the Jura; gave a boy almonds; strolling around in the dark doffed his hat to the Roussea monument on the island in the Rhône; and, crossing the bridges by the lake, experienced a feeling of light-heartedness. Such and similar matters are set down for us in the most economical manner on a couple of pages. Of the walk itself, we learn nothing and nothing about what he may have pondered in his mind as he walked. The only occasion on which I see the traveller Robert Walser freed from the burden of himself is during the balloon journey he undertook, during his Berlin years, from Bitterfield — the artificial lights of whose factories were just beginning to glimmer — to the Baltic coast. "Three people, the captain, a gentleman, and a young girl, climb into the basket, the anchoring cords are loosed, and the strange house flies, slowly, as if it had first to ponder something, upward…. The beautiful moonlit night seems to gather the splendid balloon into invisible arms, gently and quietly the roundish flying body ascend and … hardly so that one might notice, subtle winds propel it northward." Far below can be seen church spires, village schools, farmyards, a ghostly train whistle by, the wonderfully illuminated course of the Elbe in all its colors.

"Remarkably white, polished-looking plains alternate with gardens and small wildernesses of bush. One peers down into regions where one's feet would never, never have trod, because in certain regions, indeed in most, one has no purpose whatever. How big and unknown to us the earth is!" Robert Walser was, I think, born for just such a silent journey through the air. In all his prose works he always seeks to rise above the heaviness of earthly existence, wanting to float away softly and silently into a higher, freer realm. The sketch about the balloon journey over a sleeping nocturnal Germany is only one example, one which for me is associated with Nabokov's memory of one of his favorite books from his childhood. In his picture-book series, the black Golliwog and his friends — one of whom is a kind of dwarf or Lilliputian person — survive a number of adventures, end up far away from home and are even captured by cannibals. And then there is a scene where an airship is made of "yards and yard of yellow silk … and an additional tiny balloon […] provided for the sole use of the fortunate Midget. At the immense altitude," writes Nabokov, "to which the ship reached, the aeronauts huddled together for warmth while the lost little soloist, still the object of my intense envy notwithstanding his plight, drifted into an abyss of frost and stars — alone."[3]

— TRANSLATED BY JO CATLING