By Siegfried Lenz
In a small city at the Baltic coast, in a group steeped in maritime industries and native mores, falls in love together with his English professor. Christian appears older than his years, Stella more youthful than hers. The summer season they spend jointly is stuffed with boat rides to chook Island, mystery walks at the seashore, and furtive glances. the sentiments that blossom among Christian and Stella are aflame with ardour and innocence, and with an idealistic wish of a destiny. the 2 fanatics have the capacity to preserve their mutual allure hid, yet because the sizzling months involves an finish, their conferences turn into tougher to conceal.
Stella begins on the finish, at Stella Petersen’s memorial provider, the place Christian relives the thoughts he shared along with his past love. there's not anything salacious approximately their dating, neither is it only a case of a teenager’s weigh down on his instructor. Their affair alterations either Christian and Stella, permits them to extend their perspectives, and pushes them out of social and familial constraints. Theirs is a young love tale of a time, and but speaks to any time; it truly is really via dying that their love is transformed.
The sparseness of Siegfried Lenz’s narrative is equivalent to the existential stringency of Ernest Hemingway. just a grasp stylist of his status may compose this type of tale that's both modest and robust, a piece that leaves a long-lasting actual impact, and that strives to conform with W.H. Auden’s well-known request, “Tell me the truth about love.”
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Extra info for Stella
69) Vgl. PATCH, s. 63 70) Dies ist im übrigen die allgemeine Ansmauung; vgl. , De civ. Dei IV, 1 8, 30 ff. : Nihil enim prodest eam colere, si fortuna est. Si autem suos cultores discernit, ut prosit, fortuna non est; ebenso auf dem Sprumband der Fortuna in einer Berliner Tristanhandsmrift : Si non mutarer, fortuna non vocarer (vgl. WEINHOLD S. 1 9 ; Do REN 5. 90 Anm. 43). Glück und das germanische Schicksal 35 2. G l ü c k u n d d a s g e r m a n i s c h e S c h i c k s a l Es kann nicht verwundern, daß auch versucht worden ist, das Wort Glück mit heidnisch-germanischen Vorstellungen in Verbindung zu bringen, ja seine Herkunft aus jener Vorzeit zu vermuten.
Im ags. Bereich vgl. B. J. TrMMER, Wyrd in Anglo-Saxon Prose and Poetry, Neoph. 26 (1940/41) S. 24 ff. ; H. GA LINSKY, Sprachlicher Ausdruck und künstlerischer Gehalt germ. Schicksalsauffassung in der ags. Dichtung, Eng!. Studien 74 (1941) S. 273 ff. 75) Das christliche Verständnis der Schicksalsbegriffe im Heliand hat erstmals W. FoERSTE (in seinem Art. "Altsächs. Literatur", Reallex. 12, S. 44) betont; vgl. neuer dings ]oH. RATHOFER, Der Heliand. Theologischer Sinn als tektonische Form, Köln 1962, der dem Schicksalsbegriff im Heliand einen ausführlichen Exkurs widmet (S.
9 f. noch einmal detailliert darlegt : "Dieses Schicksal (das vorher und anschließend ausdrücklich mit der Fortuna iden tifiziert wird) kennt keinen Neid, aber sein Handeln geschieht auch nicht aus reiner Willkür, soweit man darunter Launenhaftigkeit, Schwanken, Fronten wechsel versteht : Es steuert vielmehr zielbewußt nach einem ganz bestimm ten Plan seinem Ziel zu, das es nie aus den Augen läßt. Sein Handeln kann zwar von einem Menschen 'willkürlich' genannt werden, der seine Absichten nicht kennt, objektiv triffi: diese Bezeichnung nicht zu".