by Steven Moore
The grandest example of these German Baroque novels is Arminius und Thusnelda (1689–90) by Daniel Caspar von Lohenstein (1635–83), a 3,000-page novel celebrating the German resistance to Roman invaders in the 1st century ad. At the same time, it is “a compilation of the views and the knowledge of the seventeenth century, be it in political, philosophical, religious, or historical matters,” Wagener explains, a transhistorical roman à clef in which “the most recent history of Europe has been projected onto that of Germanic antiquity” (122, 124). With its deep erudition and encyclopedic digressions—Bakhtin complains it is “larded with disquisitions on ladies’ makeup, Syrian and Chinese history, whales, diamonds and so forth” (The Dialogic Imagination, 96nh), as though that’s a bad thing—Arminius sounds amazing, a worthy counterpart to France’s nationalistic epic romance, Honoré d’Urfé’s Astrea (1607–28), which may have been Lohenstein’s model. But unfortunately it has never been translated into English and undoubtedly never will be. Weh! Weh!
The modern German novel begins with The Adventures of Simplicius Simplicissimus (Der abenteuerliche Simplicissimus Teutsch, 1668) by Hans Grimmelshausen (1622?–76). One of the greatest novels of the 17th century, this 5-part, 400-page book is a boisterous Oktoberfest of genres bumping bellies: bildungsroman, picaresque, allegory, (anti)war novel, hagiography, fantastic voyage, romance, ghost story, sermon, and utopian novel. Referring to the frontispiece depicting a leering satyr/phoenix/bird/fish creature pointing at a book, one German critic admitted “the history of literary forms stands helpless before such a Tragelaph.”64 Initially, it resembles a picaresque novel, especially Alemán’s Guzman of Alfarache, which had been adapted into German by Aegidius Albertinus in 1615. Beginning about halfway through the Thirty Years’ War (1618–48), the narrator explains how he was raised nameless and uneducated among peasants until the marauding Imperial army looted his village when he was 12 or 13; he escapes into the nearby forest and is taken under the wing of a religious hermit who names him Simplicius because of his ignorance—he’s never seen a horse, and assumes soldiers riding them are a centaurlike hybrid of man and wolf—and brainwashes him with Christianity before allowing him to read more books borrowed from the local pastor. After the hermit dies, Simplicius returns to the world at war and yo-yos from one camp to another; treated like a fool, he becomes a professional jester until he can work his way up the ranks. He becomes a marauding prankster known as the Hunter of Soest, and on one occasion discovers an abandoned treasure in a haunted house, which seems to ensure his fortune. Knowing he’s betraying his Christian upbringing but powerless to resist, Simplicius then accompanies a young nobleman to Paris, where he becomes an actor and a gigolo, the beginning of a downward moral spiral that takes him back penniless to Germany, where he scrapes by as a traveling quack until he’s forced back into the army. Determined to settle down, he marries a country lass (who turns into a drunk), reunites with his “father” (who tells Simplicius he is actually the son of the hermit who raised him, a Scottish nobleman who abandoned the world in disgust), travels some more (Russia and Asia) before returning home disillusioned with everything, and becomes a hermit—choosing the life that had been forced upon him as a frightened boy. So it seems the entire novel has been a sermon against unchristian behavior, and a religious call for renunciation of the sinful world.
But Grimmelshausen complicates this picaresque pilgrim’s progress in many intriguing ways. On the one hand, the novel is graphically realistic, much more so than spiritually oriented works are. The attack on young Simplicius’s village is described in sickening detail: the soldiers ransack and torch everything, torture the peasants, and rape the women. Later, peasants capture a soldier, cut off his nose, and force him to lick their assholes before they bury him alive in a barrel; when other soldiers capture the cleansed peasants, “They bound their hands and feet together round a fallen tree in such a way that their backsides (if you will forgive me again) were sticking up nicely in the air. Then they pulled down their trousers, took several yards of fuse, tied knots in it and ran it up and down in their arses to such effect that the blood came pouring out. The peasants screamed pitifully, but the soldiers were enjoying it and did not stop their sawing until they were through the skin and flesh and down to the bone.”65 Young Grimmelshausen was an eyewitness to such atrocities—the first third of the novel is somewhat autobiographical; his handling of a child’s POV is superb—and his willingness to report what he saw so unflinchingly makes Simplicissimus a primary source for historians of the Thirty Years’ War. (You’ll recall the Spanish Estebanillo González is also set during that conflict and captures some of the chaos of war, but Grimmelshausen focuses on the civilian population.)
Such language also makes the novel a primary document in the rise of realism in fiction; not since Thomas Nashe had any novelist dared to describe the aftermath of battle in such gruesome terms as he uses: “there were heads that had lost the bodies they belonged to and bodies lacking heads; some had their entrails hanging out in sickening fashion, others their skull smashed and the brain spattered over the ground; . . . there were shot-off arms with the fingers still moving, as if they wanted to get back into the fighting, . . .” (2.27). The dialogue is equally realistic: “Pox on you, brother, are you still alive?” one soldier greets another. “By the holy fuckrament, the Devil looks after his own!” (1.26). As a licensed fool, Simplicius doesn’t mince words when asked to describe a fashionable visitor: “This lady has hair as yellow as baby shit and the parting is as white and as straight as if she had been hit on the scalp with a curry-comb. And her hair is in such neat rolls it looks like hollow pipes, or as if she had a pound of candles or a dozen sausages hanging down each side. And oh, look at her lovely smooth forehead, is it not more beautifully curved than a fat buttock and whiter than a dead man’s skull which has been hanging out in the wind and rain for years?” (2.9). Simplicius often embarrasses himself by farting noisily; people vomit, shit, swear, scratch at lice and fleas. There’s sex and some nudity: sailing on the Danube for Vienna, Simplicius “had eyes for nothing but the women who answered the calls from the boats with literal rather than verbal bare-arsed cheek” (5.3).66 The point is religious writers don’t write like this—nowhere in Bunyan’s Pilgrim’s Progress does a farmboy tell a dairymaid “that she could kiss his arse and go fuck her mammy in the bargain” (3.23)—which calls into question the ostensibly religious orientation of the novel. Something else is afoot.
Though highly realistic, more so than most pre-20th-century novels, Simplicissimus is, on the other hand, highly unrealistic and brazenly supernatural. Grimmelshausen’s novel often reads like a Grimms’ fairy tale, for Simplicius lives in a demon-haunted world where people still cast spells, foretell the future, and consort with devils. When he leaves the forest for the town, some citizens “thought I was a spectre, a ghost or some such phenomenon” (1.19)—phenomena as real to them as the butcher or the baker. In book 2, Simplicius is foraging at night and sneaks into a farmhouse, where he spies a few people who “had a sulphurous blue lamp on the bench by the light of which they were greasing sticks, brooms, pitchforks, stools and benches. Then, one after the other, they flew out of the window on them.” Puzzled, he sits on one of the benches and instantly shoots out the window and lands about 150 miles northeast to witness a witches’ dance, described with Boschean extravagance. Invited to join the dance, “I cried out loud to God, at which the whole crew vanished” (2.17). Simplicius insists this actually happened, and wasn’t a dream; citing similar stories from reputable scholars, including the story of Faust, he dares the reader to disbelieve him: “if you don’t believe it, you will have to think up some other way in which I went in such short time from Hersfeld or Fulda (I still don’t know where I was, wandering round in the forest) to the vicinity of Magdeburg” (2.18). There he is taken into a regiment that includes a prevost-sergeant who “was a true sorcerer and black magician who knew a spell for finding out thieves and another to make not only himse
lf as bullet-proof as steel, but others too.” To find a thief, “the sorcerer muttered a few words and puppies started to jump out of people’s pockets, sleeves, boots, flies and any other openings in their dress, one, two, three or more at a time” (2.22). A little later, Simplicius invents a pocket-sized instrument that enables him to hear things taking place miles away, and again taunts the reader: “However, I am not surprised if people do not believe what I have just written” (3.1). The treasure he discovers is guarded by a “ghost or wraith” (3.12), which is not a product of his imagination, nor is the demon who speaks to him from inside a man undergoing exorcism (5.2). Near the end is the greatest test of the reader’s incredulity: tossing some stones into the “enchanted” Mummelsee, “a supposedly bottomless lake” (5.10)—a real lake in the Black Forest, but now known to be only 55 feet deep—some sylphs come to the surface, give him a magic jewel that enables him to breathe underwater, then take him to the center of the earth for a 16-page tour of their subterranean world and discuss their place in the Christian scheme of things.67
All this takes place on the “factual” plane of the novel, and doesn’t include numerous instances where people are mistaken for devils, or Simplicius’s allegorical dream of the military establishment as a tree (which allows Grimmelshausen to criticize further the suffering inflicting upon civilians) “with Mars, the God of War, on the top, and covering the whole of Europe with its branches” (1.18). One chapter is entitled “How Simplicius Was Dragged Down into Hell by Four Devils and Treated to Spanish Wine” (2.5), followed by “How Simplicius Went to Heaven and Was Turned into a Calf” (2.6), but these are merely pranks soldiers play on the naïve lad. Later he meets a madman who calls himself Jupiter, whom Simplicius plays along with by referring himself to Ganymede or Mercury, and layered on top of other references to classical mythology and German folklore is an elaborate set of references to Chaldean astrology. It’s tempting to call this magic realism were it not closer to the aesthetics of the medieval morality play, where figures representing devils or the sun shared the same stage as mortals. Christianity is part and parcel of this magical/medieval world: throughout the novel, saints and angels are evoked in the same breath as figures from myth and folklore, supernatural events are defended with citations of similar events in the Bible, and Christian theology is indistinguishable from the world of myth and magic. If you believe in the miracles in the Bible, the novel implies, then you’re no different from those who believe witches ride broomsticks and sorcerers cause puppies to magically crawl out of your pocket. As in Don Quixote, there is a clash between old-world and new-world weltanschauungs, and by the end of the novel, Christianity has been so thoroughly contaminated by its association with outdated mythology that Simplicius’s quixotic decision to renounce the world at age 33 and become a Christian hermit can only be regarded as the act of a simpleton. The novel encourages figurative detachment from the world, not literal.
Grimmelshausen certainly didn’t drop out to play the holy fool: he managed estates, ran several inns, was the mayor of a small town, had 10 kids, and wrote more than 20 books. He converted from Protestantism to Catholicism when younger (to help his careers, it’s been suggested), but he knew the only real magic is the act of artistic creation. There’s a lovely passage near the end of book 1 in which an officer’s secretary praises writing as a way to make a living; Simplicius thinks he’s talking about magic (and is reminded of “Fortunatus’s inexhaustible purse”), but Grimmelshausen is also praising the novelist’s art of creating something from nothing:
I once criticised him for his dirty inkwell but he replied that it was the best thing in his whole room for he could draw up out of it anything he wanted: fine gold ducats, fine clothes, in short all his possessions had been fished out of his inkwell one by one. I refused to believe that such magnificent things could be obtained from such a paltry container. He replied that it was the spiritus paperi, as he called the ink, that did it, and that an inkwell was called a well because you could draw up all sorts of things out of it. (1.27)
Out of Grimmelshausen’s dirty inkwell came this devilishly clever satire on 17th-century society, a world “so full of foolishness that no one takes any notice or laughs at it anymore,” as Simplicius notes (3.17), encouraging him to “castigate all follies and censure all vanities” (2.10). Simplicissimus begins like a picaresque bildungsroman but opens up into a Menippean satire, a blitzkrieg against pretension, hypocrisy, superstition, and especially the alleged nobility of war. There’s no bullshit here about dulce et decorum est pro patria mori, a con kings and politicians have been using to recruit cannon-fodder ever since Horace penned that piece of propaganda. The Thirty Years’ War was essentially a family squabble between the Hapsburgs and the Bourbons for territorial control over Europe (with some Protestant vs. Catholic window-dressing), about as noble as a mob turf war, and though Grimmelshausen sarcastically notes war is good for business (5.5), he rubs his reader’s face in its barbaric nature with a force that wouldn’t be felt again until the antiwar novels of the 20th century. As Simplicius fools his way through war-torn, phantasmagoric Germany, I was remind of Slothrop in Gravity’s Rainbow; Grimmelshausen even indulges in some Pynchonesque personification: on one of his foraging expeditions, Simplicius sees “a sight for sore eyes or, rather, empty bellies: hanging up in the chimney were hams, sausages and sides of bacon. They seemed to be smiling at me, so I gave them a come-hither look, wishing they would come and join my comrades in the woods, but in vain; the hard-hearted things ignored me and stayed hanging there” (2.31). Simplicissimus belongs to the same insubordinate platoon as The Good Soldier Švejk, The Tin Drum, and Catch-22.
Though Grimmelshausen drew upon personal experiences for the early parts of the novel, he drew mostly upon his extensive reading. Scholars have shown that more than 150 books went into the making of this erudite novel, ranging from classical authors and the medieval Parzival to the 6-page passage from Antonio de Guevara’s 16th-century theological tract that concludes book 5. A German translation of Charles Sorel’s iconoclastic antinovel Francion (see pp. 182–86 below) was a major inspiration, but Grimmelshausen also drew upon Italian novellas and German jestbooks (like Till Eulenspiegel), encyclopedias and almanacs, and manuals on witchcraft like Johann Wier’s De Præstigiis dæmonium (2.8). A battle scene that sounds like an eyewitness report actually comes from a German translation of Sidney’s Arcadia (which should give military historians pause). On one occasion, Simplicius visits a pastor and finds him “reading my Chaste Joseph” (3.19)—a biblical novel Grimmelshausen published in 1666, though it’s only 1639 at this point! That’s so obviously an anachronism that it has to be deliberate, another taunting call for the suspension of disbelief like Simplicius’s magical bench ride and his sylph-escorted journey to the center of the earth. It’s all one to “the old inkslinger” (2.4).
Cervantes waited 10 years to publish a sequel to Don Quixote, but Grimmelshausen jumped on the unexpected success of Simplicissimus. When the 5-book novel was reprinted in 1669, he added a 6th book simply entitled Continuation (Continuatio), though scholars are divided on whether this forms an organic whole with the previous part, or is the first of several sequels Grimmelshausen published over the next few years.
Like most hastily written sequels, the Continuation isn’t very good. Picking up where book 5 left off, Simplicius’s solitary life as a hermit seems to be driving him crazy, for first he recounts a long, allegorical dream that starts in hell with Lucifer gnashing his teeth at the declaration of peace that ended the Thirty Years’ War, which morphs into a didactic tale of a rich young Englishman who ruins himself through conspicuous consumption. Our hairy hermit then encounters a statue that comes to life, and—after Simplicius decides to hit the road as a pilgrim—he gets into an argument with some toilet paper, who delivers a long economic history of its many metamorphoses from seed to paper (a remarkable set-piece that again brings Pynchon to mind). Mistaken for the Wandering Jew, spooked by ghosts, Simplic
ius has further bizarre adventures as he travels to Egypt, then is shipwrecked on a deserted island off the coast of Australia, where he leads a Robinson Crusoe-type existence—this section was based on the popular English novelette by Henry Neville, The Isle of Pines (1668)—and there he writes the entire Simplicissimus novel on palm leaves. Refusing rescue by a Dutch sea captain, Simplicius intends to live out the rest of his pious life on his island hideaway, “an example of change and a mirror of the inconstancy of human life.”68 Although the book offers further displays of the author’s outlandish erudition, it’s too didactic, too medieval.