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176 pages, Kindle Edition
First published October 1, 2007
Ferber is actually based on two people. One is my Manchester landlord, D. The story of Ferber's escape from Munich in 1939 at the age of fifteen, and of what subsequently happened to his parents is D's. The second model is a well-known artist.
'What matters is all true. The big events - the schoolteacher putting his head on the railway line, for instance - you might think they were made up for dramatic effect. But on the contrary, they are all real. The invention comes in at the level of minor detail most of the time, to provide l'effet du réel.'
That's the paradox. You have this string of lies, and by this detour you arrive at a form of truth which is more precise, one hopes, than something which is strictly provable. That's the challenge. Whether it always works of course is quite another matter. And it's because of this paradoxical consolation that these scruples arise, I imagine, and that the self-paralysis, writer's block, all these kinds of things can set in. I had rather an awful time with this book that's going to come out ['Austerlitz']. I don't know how many months I couldn't get . . . Normally on a good day I can do three pages handwritten, just about. But this, I never even got to the bottom of the first page. I started at seven in the morning till five in the evening. And you look at it. One day you think it's all right; you look at it the next day, it's awful. I had to resort to writing only on every other line so as to get to the bottom of the page. [Audience laughter.] I found that a very humiliating experience, but it did the trick in the end. But that's how it is. And it's very, very hard, I think, as most writers know; doubts set in, to keep one's nerve is difficult. Flaubert was in a sense the forerunner of writing scruples. I do believe that in the eighteenth century, say, Voltaire or Rousseau wrote much more naturally than people did from the nineteenth century onwards. Flaubert sensed this more than any other writer. If you look at Rousseau's letters, for instance, they're beautifully written. He dashed off twenty-three in a day if necessary, and they're all balanced, they're all beautiful prose. Flaubert's letters are already quite haphazard; they're no longer literary in that sense. He swears, he makes exclamations, sometimes they're very funny. But he was one of the first to realise that there was was appearing in front of him some form of impasse. And I think nowadays it's getting increasingly difficult because writing is no longer a natural thing for us.
'(WSG) You know, there is in Virginia Woolf—description of a moth coming to its end on a window-pane somewhere in Sussex—There's no reference made to the battlefields of the Somme in this passage, but one knows, as a reader of Virginia Woolf, that she was greatly perturbed by the First World War, by its aftermath, by the damage it did to people's souls, the souls of those who got away, and naturally of those who perished. So I think that a subject which at first glance seems quite far removed from the undeclared concern of a book can encapsulate that concern.'
'Much of modern life repelled Sebald. He told me that one of the chief reasons he departed Germany, first for French-speaking Switzerland, then for England, was that he "found it agreeable not to hear current German spoken all around me." His literary models wrote in nineteenth- century German - Gottfried Keller, Adalbert Stifter, Heinrich von Kleist, Jean Paul Richter. "The contemporary language is usually hideous, but in German it's especially nauseating," he said. He asked me if I knew the German word for "mobile phone." With a look of horror, he told me: a handi.'
'(WGS)—I think the best sections in Dostoyevsky's writings are those which are metaphysical rather than religious. And metaphysics is something that's always interested me, in the sense that one wants to speculate about these areas that are beyond one's ken, as it were. I've always thought it very regrettable and, in a sense, also foolish, that the philosophers decided somewhere in the nineteenth century that metaphysics wasn't a respectable discipline and had to be thrown overboard, and reduced themselves to becoming logicians and statisticians. It seemed a very poor diet, somehow, to me.
So metaphysics, I think, is a legitimate concern. Writers like Kafka, for instance, are interested in metaphysics. If you read a story like Investigations of a Dog: And Other Creatures it has a subject whose epistemological horizon is very low. He doesn't realize anything above the height of one foot. He makes incantations so that the bread comes down from the dinner table. How it comes down, he doesn't know. But he knows that if he performs certain rites, then certain events will follow. And then he goes, this dog, through the most extravagant speculations about reality, which we know is quite different. As he, the dog, has this limited capacity of understanding, so do we. And so it's quite legitimate to ask - and of course it can become a parlor game, as it did in Bloomsbury these philosophers said, "Are we sure that we're really sitting here at this table?"'
'(WSG) I hardly knew any English at all when I came to Britain, and I am not a very talented linguist. I still have quite bad days even now, when I feel that I am a barbaric stutterer. But that's not the main reason. I am attached to that language. And there's a further dimension, I think. If you have grown up in the kind of environment I grew up in, you can't put it aside just like that.'
'(WSG) And I was, in pursuing these ideas, at the same time conscious that it's practically impossible to do this; to write about concentration camps in my view is practically impossible. So you need to find ways of convincing the reader that this is something on your mind but that you do not necessarily roll out, you know, on every other page. The reader needs to be prompted that the narrator has a conscience, that he is and has been perhaps for a long time engaged with these questions. And this is why the main scenes of horror are never directly addressed. I think it is sufficient to remind people, because we've all seen images, but these images militate against our capacity for discursive thinking, for reflecting upon these things. And also paralyze, as it were, our moral capacity. So the only way in which one can approach these things, in my view, is obliquely, tangentially, by reference rather than by direct confrontation.'
'I do not know whether Sebald despaired over his own complex patterns; but he recognized himself that the patterning and layering in his books closely resembles the Penelope-like embroidering and unraveling of the weavers who reappear throughout his pages. His material is memory, not thread, but the result is the same: a work of art that vanishes almost as soon as it appears, undone by the opposing forces that it seeks to mesh. And so Sebald's struggle against oblivion ends ironically in evanescence. The art that he created is of near miraculous beauty, but it is as fragile, and as ephemeral, as a pearl of smoke.'
I've always felt that it was necessary above all to write about the history of persecution, of vilification of minorities, the attempt, well nigh achieved, to eradicate a whole people. And I was, in pursuing these ideas, at the same time conscious that its practically impossible to do this; to write about concentration camps in my view is practically impossible. So you need to find ways of convincing the reader that this is something on your mind but that you do not necessarily roll out on every other page.
....there is no point in exaggerating that which is already horrific.