by Martin Kampchen

The author of this article is a German scholar who has long remained actively involved in research Into the life and works of Rabindranath Tagore. Dr Kampchen came to Bangladesh on a short visit in 1993 and delivered a lecture on Tagore at the Bangla Academy, dwelling on the impact of Tagore on contemporary German poetry Following is the article which he also read at one of the literary gatherings organised in Dhaka. This article shows, among other things, how Tagore was initially received in Germany.So far we have been aware only of Rabindranath Tagore's amazing popular success In Germany. His three trips to Germany — In 1921. 1926 and 1930 — were sketchily de scribed by his son. Rathin-dranath Tagore, tn his On the Edges of Time. and by Prabhat Kumar Mukherjee in hl* Bengali Life, of Tagore, and by other* after them, as an unparalleled success story. He spoke in overflowing halls full of adoring audiences, he met the leading intellectuals and men of public life, he received many more invitations than he could accept to lecture engagements. receptions, conferences. Yet. In a letter to C F Andrews. Rabindranath himself questioned this public endorsement. He wrote: "It has been a wonderful experience in this country for me! Such fame as I have got I cannot take at all seriously. It is too readily given, and too immediately. It has not had the perspective of time."

As a matter of fact, the popular press Itself did not praise Rabindranath with one voice. There were dissenting voices which In nationalistic tones criticised the Eastern poet's passiveness, softness, bloodlessness setting against this the German spirit of dynamism and strength. There was jealousy at the commercial success of this exotic new comer as if other. European, literary figures were not equally deserving of these laurels. There were similar comments which accused Rabindranath of being a missionary weaning away pious Christians to his brand of Hinduism. In short, the notice he received in Germany was not simply a worshipful praise.

In Germany, there have been, as we know, several waves of interest In the "exotic East . Romanticism in the early 19th century was keen on the India of saintly philosophers. These Interest flowered again from the end of last century until the First World War. Quite a few German writers and intellectuals went to India. China, and Japan, most notable among them Hermann 'Hesse and Stefan Zweig.

Hermann Hesse was deeply ■disappointed in India when he visited the country in 1911. He had left Europe mainly to escape personal problems. He voyaged by ship to Ceylon. Singapore and Indonesia and had to cut his trip short after three months because of falling health. He did not visit the Indian mainland at all. Hesse had been in touch with things Indian since his youth. His maternal grandfather, Hermann Gundert. who had lived in South India for many years as a missionary, knew Sanskrit and several modern Indian languages. Hesse's mother was born and brought up In India. His father, too. went to India as a missionary for three years. Hermann Hesse studied the Indian scriptures early, and Carefully read new books on India and Indian religions, as many book-reviews testify. A romanticised notion of India had formed In his mind — as in the minds of many other intel-

lectuals of his time — which could not stand up to reality. It was not a country, but an "idea", and “ideal India" they nourished in their fantasies. Hence the disappointment when Hesse came into touch with reality.

Rather reluctantly Hesse published his dairy, misleadingly entitled Aus Indten (From India) But as time went on. memory began to paint a rosy picture of India, until finally he convinced himaelf that it had been a fruitful visit and an unforgettable experience. In short, he had reverted to the “ideal India

When Rabindranath Tagore visited Germany In 1«21. Hesse was writing his novel Siddhartha, a fictional biogra phy of Gautama Buddha. In other words, he was steeped in Indian mythology and spirituality. Hesse claims that his Asian visit helped him to write the book. One should have thought that there was no person better equipped to have a meaningful dialogue with Rabindranath than Hesse. Yet. there was no direct contact between them, reflecting defi nitely on Hesse s part a lack of sustained Interest to meet the Indian poet. Hesse lived In his mountain resort of Montagnola in the Alps which he did not like to leave often. When, however, one of Rabindranath's students and associates in Santiniketan. Kalidas Nag, came to visit Hesse, their contact flowered into friendship.

Yet, Hesse did read Rabindranath's books, as is evident from the three book-reviews he wrote and from a lecture he delivered. Apart from them. Hesse has mentioned Rabindranath half a dozen times in letters and articles. In 1914, when Rabindranath arrived in the German bookmarket with a bang. Hesse published two brief book-re-views. one on Gitaryalt. and the second on The Gardener. Let us first hear them both in full. First on Gttanjali: The. Indian pqet Tagore, who was completely unknown until he received the Noble Prize, has now been translated. His Gitanjalt has appeared in translation by Marie Luise Gothein ... These songs consist of prayers, conversations with God. invocations and fairytales of the soul, full of India's ancient pantheistic spirit: yet the strong, somewhat modern identification of the highest being with personhood is worthy of note. This small book contains much that is sacred and exquisite, but there is nothing really new in it. These are not the songs of a religious thinker, but of a quiet, noble dreamer who spends his days, remote from the world, in poetic worship, and whose Indian-ness is tinged with the influence of European literature."

And the second book-review which is op the German edition of The Gardener: Just recently another book of poetry by the Indian Rabindranath Tagore appeared...

entitled The Gardener... It confirms the impression of the first volume, GttariJall. One contemplates the artistry of this eclectic aesthete with quite pleasure, and is somewhat surprised that he Is an Indian and not an English preRafaelite Despite one's *ympa-'thy for this poet, who has been undeservedly adorned with the Nobel Prize, one ha* little inclination to read more of him."

These comments are rather harsh, especially since they come from Hesse. Note his tendency to compare Tagore's work with European literature Naturally. Hesse had no other point of reference, since he — like other European intellectuals and critics — was not conversant with many forms of Indian literature. For Hesse. Rabindranath is too European, and that Implies: too compromising with his Indian heritage. We shall hear later that for other German Intellectuals. Rabindranath was Just the reverse. namely too nebulously and mysteriously "Indian" for them to understand and accept.

Hermann Hesse harps on the same theme of "Europeanness" in his third short review, written a few years later (1920). on Rabindranath's novel The Home and The World. He writes, this time praising the book: The marked degree to which Tagore has now assimilated European literary forms is revealed in his decision to write a novel. Presumably this will rapidly become the most widely read of his books in this country, although it lacks the unalloyed beauty of his earlier works. It moves along to an alien rhythm, in a way which Is reminiscent of English popular novels. But in its purity and grandhur. this work Is essentially Indian too. ... (The) few weaknesses* of this work will not diminish’its strong appeal. On the contrary, they will enhance it where the ordinary reader is concerned: and this is quite acceptable, for the more people read this book the better."

When Rabindranath visited Germany in 1^21. Hesse seems to have Kept himself aloof df the barrage of publicity and media attention surrounding the Indian poet. But we know of a lecture Hesse delivered a year later. In 1922. at St Gallen in Switzerland, on ’ "Indian Art and Literature”. Interestingly, this lecture was given before the performance of Rabindranath's play The Post-Office. In it Hesse termed Rabindranath an "imitator of the Indian mind" (Epigone des

tndischen GeisU sI who lack* In original strength" This again shows his critical stance But can Hesse be blamed? The German prose versions of Rabindranath s Bengali poetry are but a shadow of the original. So Hesse could probably not help but feel that Rabindranath s creativity was weak and imitative.

Towards the end of his life. In 1957. Hermann Hesse was asked by a Bengali. Nlmai Chatterjee, to write on Rabindranath And he responded In a letter which was later translated and used as the Preface by Aurobindo Bose for his translation of Later Poems of Tagore. Here Hesse’s views are more benign, kindiy-disposed. and balanced. He writes: Tagore s partial eclipse in the west at the present time is a phenomenon based on a universal historical truth. Today's man of fame falls into oblivion after his death, and only after a lapse of time — sometimes prolonged — does the world take the trouble to re-examine and reappraise both his former fame, and his present neglect. Indeed, the greater the fame the more obdurate the oblivion that follows. This Is the stale of Tagore’s reputation in the West today. In Europe. In the years following the First World War. Tagore was not only famous. he was also very much in fashion. But such Is the world that It likes to make Its former favourites pay the price for gifts once bestowed. ...

Although 1 had no close relationship with Tagore. 1 contemplate his memory — that of a noble and venerable presence in the intellectual world of his time — with affection and delight. And I would be happy if I lived to see his triumphant re-emergence after the testing period of temporary oblivion. ,

Stefan Zweig, the Austrian writer, was very much in tlie-centre of the East-West dialogue of his time. For over thirty years, he kept up a busy correspondence with Romain Rolland, whoie pivotal role in bringing India closer lo the European cultural context is well-known Stefan Zweigs thirst for life impelled him lo travel to many parts ol the world From November 1908 until March 1909 Zweig visited Ceylon. India, and Burma. Unfortunately he - who was thoroughly Europ-an — tailed to establish an emotional rapport with India, hi his iiitobi.-ography. he admitted India Itself had a more sinister and depressing effect upon me than 1 would have thought possible. I was shocked by the misery of the emaciated figures. the Joyless seriousness in their sombre glances, the often cruel monotony of the landscape and. more than all else, the rigid division of classes and races."

Yet. Zweig kept up contact with Indian culture throughout his life. He began to discuss Rabindranath Tagore In his letters to Romain Rolland from 1921. the year of Rabindranath's first visit to Germany On 22nd April 1921. Zweig commented: "Recently I read Rab Tagore's last poems Such serenity, such beauty!... I am happy that such a man lives among us. furthering the spread of wisdom. . . "

Zweig praised Rabindranath's collection of essays. Sadhana, to Rolland, but he criticised the noise and tug-of-war around Rabindranath's public lectures. Zweig related to Rolland in June 1921:

People came to blows with each other to get a glimpse of him (Rabindranath), and the people had to Intervene. The same will happen in Darmstadt where Tagore wishes to stay for a week... and in the end Tagore will have seen nothing of Germany but Journalists and arrivistes, and all because he was unwise enough to have his visit publicly announced."

One of the Important figures In German intellectual life was Kurt Wolff. The young, ambitious publisher brought out many expressionist writers. He especially made a name for himself as the "discoverer” of Franz Kafka. Kurt Wolff had published Rabindranath's works starting with GUan/alt in 1914. When the Indian poet came to Germany for the first time, in 1921. Wolff — together with Count Hermann Keyserling — "stage-managed" Rabindranath's visit. While Keyserling organsied the much talked-about “Tagore week" in his native Darmstadt. Wolff tried to rope in eminent men of letters to meet Rabindranath and enhance his fame. In 1914. Kurt Wolff tried to persuade Rainer Maria Rilke to translate Into German the poems of the English Gitanjalt in 1921. he was instrumental in introducing Thomas Mann and Stefan Zweig to the Indian poet.

When Rabindranath planned to visit Vienna. Kurt

Wolff wrote to Stefan Zweig who lived in Salzburg, asking him to meet Rabindranath. The result was a half hour get together at Salzburg railwaystation. On the same day Stefan Zweig wrote in a letter to Kurf Wolff: Thank you very much for the information regarding Tagores travel programme This enabled me to spend half an hour in his company today at Salzburg railway station while he changed train*. Thanks to you. I have encountered this great personality, of whom I formed a strong and profound impression I understand that everything has been arranged in the best possible way In Vienna, and you can rest assured that the press there will behave more tactfully than in Munich, where its hollow jokes were really em barraasing for us all. Anyone who Is In the least familiar with the ways of German literary circles knows that there are always a few gentlemen who would like to demonstrate their superior intelligence by speaking in condescending tone* about people whose feet they are not fit to touch. What I* certain is that, at the moment. the literary trend where Tagore is concerned will be one of cool and distant benevolence. For my part. 1 shall not comply and I hope (you will soon be able to read what I think of this wonderful book "Sadhana"... I consider’It an unavoidable duty to keep a most resolute distance from the condescension of such people, even though one s enthusiasm may be sneered at."

Here again we get a hint of the reserve and suspicion with which Rabindranath was greeted in some literary circles. Some were envious of Rabindranath, a* mentioned. But some more sensitive persons like Stefan Zweig felt genuinely embarrassed, even repelled, by the tumult and hero-worship around Tagore. In a letter to Romain Rolland. Zweig complained: Tn Germany, the country which knows no proportion, people celebrated him (Tagorel a little too much and too loudly. Good will all too easily takes on exaggerated and aggressive forms with such people."

It honours Zweig that he nonetheless kept up his interest in the Indian poet and came out with his critical appreciation publicly. Stefan Zweig wrote a long essay on Rabindranath's collection' of philosophical essays. Sadhana. His decision to write on Sadhna. rather than on other books, was wise These essays were originally written in English for western audiences. So many of the difficulties a serious European critic feels in appreciating Rabindranath's works, did not exist in this case. Zweig wrote the essay as a dialogue between an "Older Writer" and a "Younger writer". The Older writer was clearly Zweig himself, who defends Rabindranath against the criticism regarding his inordinate popularity In Germany. In essence he said that a writer cannot be made • responsible for the reception his work receives. Not .any book which has become a bestseller must be superficial, although the masses normally prefer books of second-rate literary quality. Zweig went on to defend the

book reading niaaaes: In one matter, we should never underestimate the masses, and that is where their instinct is concerned. The common people are acutely sensitive when it comes to discerning which writer writes for them and for their benefit: which writer wishes to serve them, and has humanity in mind with every line he writes. This wholly natural Instinct leaves the masses indifferent to other artists who in fact create only for their own benefit, or for some highly imaginary idea of art and artistic perfection Just as street dogs instinctively run towards a person who loves dogs, so people flock filled with faith to a writer who thinks not of himself but only of them, in every line he writes. The tremendous impact of Tolstoy and of Rolland, is only explicable in terms of the fact that the people sense in these writers, with a deep and powerful intuition, a desire to serve and to speak to them.'

Zweig evaluated the book Sadhana thus: "... The ideas which Rabindranath Tagore develops in Sadhana' are of course old. even ancient. Forever ancient, they are the eternal ideas which are to be found everywhere, in every spiritually evolved person, in each religion and each writer They include, for example, the idea that man should not strive for power and possessions, but for the development ot his inner being, his true self, through which he is merged with the divine. When it comes to expressing such elemental ideas. all that matters is the form and the style they assume and the degree to which they are clearly and poetically phrased. It seems to me that, by these criteria, this book is uniquely successful. In It. the concepts of God. the Universe and the Self have been fashioned. as It were, from a material different from that of either ancient or modern spirituality. Moreover the language is imbued with such soothing warmth, yet such dispassionate sensuousness. Ihat even soul of ihe most simple-minded and iinsophisticated person can penetrate il. This, you will agree, constitute* and enormous advantage over our own contemporary works of philosophy. which, trapped in their own jargon, attempt In priestly fashion to hide their literary impotence behind Greek and Latin terminology. The cleartty of Tagore's poetic diction In itself represents an exemplary model for our entire generation of thinkers."

But Zweig voiced a pointed criticism of Rabindranath’s style of philosophical thinking as well. It is a kind of criticism with which the Poet has been confronted often In the West, a criticism of his "Indiannes*". or what has been conceived a* such by non Indians. Zweig wrote: "If there is one thing which disturbs me about Tagore's book, it Is a certain effortlessness, that sleight of hand with which he disposes of the most problematic conceptions — those with which mankind has been grappling since the very hour of creation — in a pleasantly cheerful vein, without any agony of mental strain whatsoever. He brushes aside death, evil and the darker instincts with a mild gesture ... this book doe* not unfold before us the most

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