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Franz Baermann Steiner Exil Und Verwandlung Leseprobe Ulrich van Loyen Franz Baermann Steiner Exil und Verwandlung Zur Biografie eines deutschen Dichters und jüdischen Ethnologen AISTHESIS VERLAG Bielefeld 2011 Abbildung auf dem Umschlag: Franz Baermann Steiner, Selbstporträt, Bleistift auf Papier, ca. 1950. Der Abdruck sämtlicher Bilder in diesem Band erfolgt mit freundlicher Genehmigung des Deutschen Literaturarchivs Marbach. Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. © Aisthesis Verlag Bielefeld 2011 Postfach 10 04 27, D-33504 Bielefeld Satz: Germano Wallmann, www.geisterwort.de Druck: docupoint GmbH, Magdeburg Alle Rechte vorbehalten ISBN 978-3-89528-788-6 www.aisthesis.de Inhaltsverzeichnis Ein Autor zwischen Verehrung und Vergessen. Einleitende Bemerkungen ............................................................................ 9 Die Neugier eines Meisterdenkers ................................................. 9 A Writer’s Writer .............................................................................. 12 Dichtung und Wahrheit .................................................................. 18 Die Erfindung eines Autors I. Prager Kreise (1909-1930) ............................................................ 25 I.1 Herkunft in Scherben ...................................................................... 25 I.2 Kindheit und Jugend in Prag .......................................................... 40 II. „Rief nicht die Stimme: Wo weilst du, wo weilst du?“ Poesie und Palästina (1928-1931) ............................................... 66 II.1 Von deutscher Universität ............................................................... 66 II.2 Frühe Gedichte und Umschwünge ............................................... 76 II.3 Palästina als Wendepunkt ................................................................ 85 II.4 Bei Hugo Bergmann ......................................................................... 93 II.5 Jerusalem schreiben .......................................................................... 113 III. Kreisen im Prager Orbit (1931-1936) ....................................... 123 III.1 Das „jüdische Grunderlebnis“ und seine Folgen ....................... 123 III.2 Von der Berufung des Dichters und der Unerreichbarkeit der Frauen ........................................................................................... 129 III.3 Geheime Reiche. Im Bann der Mystiker ...................................... 136 III.4 Profilsuche in der Prosa und im „Prager Kreis“ um Max Brod 160 III.5 Zionistischer Ausblick. Die Publikation in der Selbstwehr ..... 180 Die Zeit der Nordwanderung IV. „Dem Urgrund zunächst“. Ethnologische Lehrjahre (1935-1937) ....................................... 189 IV.1 Vormittags im Institut, nachmittags im ‚Gänsehäufel‘. Studienjahr in Wien ......................................................................... 189 IV.2 „Kleine vermerke am stürzenden pfad“ ........................................ 203 IV.3 Ein Argonaut in London ................................................................ 209 IV.4 Im Spiegel des Anderen. Erste ethnologische Arbeiten ............ 223 IV.5 Der Aborigine aus Grinzing. Erste Begegnungen mit Elias Canetti ............................................................................... 244 V. Passagen. Einbruch der Gegenwart (1938-1942) ................... 255 V.1 Staatenlos ............................................................................................ 255 V.2 Von Oxforder Anfängen, Hoffnungen und Missgeschicken ... 270 VI. „Vom kriege schweig, aber verschweig ihn nicht…“ Die Exilpoetik der Eroberungen in ihrem Kontext (1940-1945) ...................................................................................... 289 VI.1 Voraussetzungen. Exil und Exzentrizität ...................................... 289 VI.2 Hölderlinbilder – Zur Vorgeschichte ........................................... 295 VI.3 Zu Aufbau und Motivik der Eroberungen .................................. 303 VI.4 Der Einsame ....................................................................................... 313 VI.5 Zwischen Mythos und Wissenschaft, Romantik und Moderne: Zur Verortung der Eroberungen ........................ 320 VI.6 Steiners Poetik im Spiegel Rilkes ................................................... 330 VI.7 Identifikation mit dem Leiden der Welt: Der Brief an Georg Rapp ................................................................ 344 VI.8 „In Babylons Nischen“. London und seine Dichter .................. 352 VII. „Meine Heimatlosigkeit ist die Welt“. Entgrenzung und Exterritorialität in Wissenschaft und Prosa zwischen 1942 und 1949 ........................................... 376 VII.1. Opferstätten ....................................................................................... 376 VII.2 „Hilfloser als Tasmanier im Gewitter“. Die dämonische Zivilisation .......................................................... 389 VII.3. Wissen und Herrschen: Grundzüge der Thesis .......................... 408 Der Überlebende und der Tod VIII. Provinzen des Überlebens. Verwandtschaftssuche im Nachexil (1945-1949) ................... 423 VIII.1 Der lange Abschied .......................................................................... 423 VIII.2. „Wenn einer dies weiß/ Und stehend noch standhält im Sturze…“ H.G. Adler kehrt zurück .......................................... 432 VIII.3. „Seine eigenen Gedanken sind zwar besser, aber es gefallen ihm nur fremde.“ Canetti als Dritter im Bunde ........... 444 VIII.4. „To serve the god of all mankind“: Steiners Werben um Mahatma Gandhi ...................................................................... 461 VIII.5 Trost und Gedächtnis – Das „Gebet im Garten“ ....................... 483 VIII.6 Mentor und Mahner ........................................................................ 493 VIII.7 Robinson 1949 .................................................................................. 511 IX. Überlebender und „Überlebsel“ (1949-1952) ......................... 518 IX.1 Rettung durch, mit, in der Ethnologie ......................................... 518 IX.2 Für eine jüdische Ethnologie .......................................................... 537 IX.3 Marginalien. Zu Steiners Oxforder Prosa .................................... 549 IX.4. Orthodoxie und Tabu ...................................................................... 555 X. Auf der Suche nach der verlorenen Zeit (1951-1952) ............ 579 X.1 Kampf mit einem Engel. Die Beziehung zu Iris Murdoch ....... 579 X.2 „Überhaupt wandelte ich in Oviedo in meiner Jugend umher“. Serenaden einer spanischen Reise .................................. 592 X.3 Über dem Tod ................................................................................... 605 Bibliographie ..................................................................................................... 617 Abspann ............................................................................................................. 643 Personenregister ............................................................................................... 645 Ein Autor zwischen Verehrung und Vergessen. Einleitende Bemerkungen Für den Juden ist die Welt unbekannt. Das Prinzip des Gekannten ist das Gesetz: es ist offenbart. Der Talmud erforscht den Bereich des Bekanntgegebenen. Er ist das Kompendium aller möglichen Kreuz- und Quergänge im Gesetz. Darum das Nebeneinander widersprechender Auslegungen: nicht auf Entscheidungen kommt es an, sondern auf das Herumgehen im Gesetz, das Abschreiten und sich immer wie- der neu, und in immer wieder wechselnder Weise Zueigenmachen des Offenbarten. Von der Begrenztheit des Talmud zu sprechen ist Unsinn. Genauso begrenzt ist ein Afrikareisender durch die Küsten des Erdteils. Die Neugier eines Meisterdenkers Im Januar 1954 erhielt der Schriftsteller und Privatgelehrte H.G. Adler in Kensington folgenden Brief: Sehr geehrter Herr Doktor, der Anlass, unsere leider seit 1951 unterbrochene Korrespondenz wieder auf- zunehmen, ist Ihre Publikation aus dem Nachlass von Franz Baermann Steiner. Der Eindruck, den ich davon empfing, war ganz außerordentlich. Einmal um der Sache selbst willen, die eine Qualität hat, wie man sie ganz selten findet – es ist ein Symptom des Weltzustandes, daß man von einem solchen Mann, dem man sich wirklich bis ins Innerste verbunden fühlt, erst nach seinem Tode etwas erfährt; – dann aber noch aus einem mir wesentlichen Grunde: seine Kafka-Interpretation scheint mit meiner eigenen in einer fast bestürzenden Weise – im Gegensatz zu fast allem anderen, was je über Kafka geschrieben wurde, übereinzustimmen. Ich schicke Ihnen hier meine Arbeit über Kafka, die Anfang Dezember in der Neuen Rundschau erschien. Wenn Sie die Notiz „Kafka und das Alte Testament“ mit dem Anfang meiner Arbeit, vor allem aber die darauf folgenden „Ähnlichkeiten mit Dostojewskij“ mit dem Anfang des neunten Kapitels (und auch schon dem achten) meiner Sache vergleichen, so wird Ihr Erstaunen kaum geringer sein, als mein eige- nes es war. Meine Vorstellung von Kafkas antinomistischer Theologie trifft bis ins Innerste zusammen mit Steiners These, daß die Erlösung „weder von dieser Ordnung gewollt ist, noch sie will“, und die mythische Gottheit, von der ich rede, ist nichts anderes als der gnostische Demiurg, der bei
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