The Man Without Qualities

  “Do you know what that proves?” Ulrich exclaimed. “Just that the power for good which is somehow present in us eats its way instantly through the walls if it gets locked into solid form, and immediately uses that as a bolt hole to evil! It reminds me of the time I was in the army and upheld throne and altar with my brother officers; never in my life have I heard such loose talk about both as I did in our circle! All emotions refuse to be chained, and some refuse absolutely. I’m convinced your good nuns believed what they preached to you, but faith mustn’t ever be more than an hour old! That’s the point!”

  Although in his haste Ulrich had not expressed himself to his satisfaction, Agathe understood that the faith of those nuns who had taken away the pleasure of faith for her was merely a “bottled” variety, preserved in glass jars, so to speak, in its natural condition and not deprived of any of its qualities of faith but still not fresh; indeed, in some imponderable way it had changed into a different condition from its original one, which now hovered momentarily before this truant and rebellious pupil of holiness as a kind of intimation.

  This, with everything else they had been saying about morality, was one of the gripping doubts her brother had implanted in her mind, and also part of that inner reawakening she had been feeling ever since, without rightly knowing what it was. For the attitude of indifference she made such a point of displaying outwardly and encouraging inwardly had not always ruled her life. Something had once happened that had caused her need for self-punishment to spring directly out of a deep depression, which made her appear to herself as unworthy because she believed she had not been granted the ability to keep faith with lofty emotions, and she had despised herself for her heart’s sloth ever since.

  This episode lay between her life as a young girl in her father’s house and her incomprehensible marriage to Hagauer, and was so narrowly circumscribed that even Ulrich, for all his sympathy, had forgotten to ask about it. What had happened is soon told: At the age of eighteen Agathe had married a man only slightly older than herself, and on a trip that began with their wedding and ended in his death, he was snatched away from her within a few weeks, before they had even had time to think about choosing a place to live, by a fatal disease he had caught on their travels. The doctors called it typhus, and Agathe repeated the word after them, finding in it a semblance of order, for that was the side of the event polished smooth for the uses of the world; but on the unpolished side, it was different: until then Agathe had lived with her father, whom everyone respected, so that she reluctantly regarded herself as to blame for not loving him; and the uncertain waiting at school to become herself, through the mistrust it awakened in her mind, had not helped to stabilize her relationship to the world either. Later, on the other hand, when with suddenly aroused vivacity she had united with her childhood playmate to overcome in a matter of months all the obstacles put in the way of such a youthful marriage (even though their families had no objections to each other), she had all at once no longer been isolated and had thereby become herself. This could well be called love; but there are lovers who stare at love as into the sun and merely become blinded by it, and there are lovers who seem to discover life for the first time with astonishment when it is illuminated by love. Agathe was one of the latter kind; she had not even had time to find out whether it was her husband she loved or something else, when something struck that was called, in the language of the unilluminated world, an infectious disease. With primal suddenness horror irrupted upon them from the alien regions of life—a struggle, a flickering, an extinction; a visitation upon two human beings clinging to each other and the disappearance of an innocent world in vomiting, excrement, and fear.

  Agathe had never faced up to this event that had annihilated her feelings. Bewildered with despair, she had lain on her knees at the dying man’s bedside and persuaded herself that she could conjure up the power that had enabled her as a child to overcome her own illness. When his decline continued nevertheless, and his consciousness was already gone, she kept staring into the vacant face, in that hotel room far from home, unable to understand; she had held the dying body in her arms without considering the danger and without considering the realities being attended to by an indignant nurse. She had done nothing but murmur for hours into his fading ear: “You can’t, you can’t, you can’t!” But when it was all over she had stood up in amazement, and without thinking or believing anything in particular, acting simply from a solitary nature’s stubbornness and capacity to dream, she had from that moment on inwardly treated this empty astonishment at what had happened as though it were not final. We see the onset of something similar in everyone who cannot bring himself to believe bad news, or finds a way to soften the irrevocable, but Agathe’s attitude was unique in the force and extent of this reaction, which marked the sudden outburst of her disdain for the world. Since then she had conscientiously assimilated anything new as something less actual than extremely uncertain, an attitude greatly facilitated by the mistrust with which she had always confronted reality; the past, on the other hand, was petrified by the blow she had suffered, and eroded by time much more slowly than usually happens with memories. But it had none of the swirl of dreams, the one-sidedness or the skewed sense of proportion that brings the doctor on the scene. On the contrary, Agathe went on living in perfect lucidity, quietly virtuous and merely a little bored, slightly inclined to that reluctance about life that was really like the fever she had suffered so willingly as a child. In her memory, which in any case never let its impressions dissolve into generalizations, every hour of what had been and still was fearful remained vivid, like a corpse under a white sheet; despite all the anguish of remembering so exactly, it made her happy, for it had the effect of a secret, belated indication that all was not yet over, and it preserved in her, despite the decay of her emotional life, a vague but high-minded tension. In truth, all it meant was that she had again lost the sense of meaning in her life and had consciously put herself in a state of mind that did not suit her years; for only old people live by dwelling on the experiences and achievements of a time that is gone and remain untouched by the present. But at the age Agathe was then, fortunately, while resolves are made for eternity a single year feels like half an eternity, and so it was only to be expected that after a time a repressed nature and a fettered imagination would violently free themselves. The details of how it happened are of no consequence in themselves; a man whose advances would in other circumstances never have succeeded in disturbing her equilibrium succeeded, and became her lover, but this attempt at reliving something ended, after a brief period of manic hope, in passionate disenchantment. Agathe now felt herself cast out by both her real life and her unreal life, and unworthy of her own high hopes. She was one of those intense people who can keep themselves motionless and in reserve for a long time, until at some point they suddenly fall prey to total confusion; and so, in her disappointment, she soon took another rash step, which was, in short, to punish herself in a way opposite to the way she had sinned, condemning herself to share her life with a man who inspired in her a mild aversion. And this man whom she had picked out as a penance was Gottlieb Hagauer.

  “It was certainly both unfair to him and inconsiderate,” Agathe admitted to herself—and it must be admitted that this was the first time she had ever faced up to it, because fairness and consideration are not virtues in high favor with the young. Still, her self-punishment in this marriage was not inconsiderable either, and Agathe now gave it some more thought. She had strayed far from their conversation, and Ulrich, too, was leafing through his books for something and seemed to have forgotten the conversation. “In earlier centuries,” she thought, “a person in my state of mind would have entered a convent,” and the fact that she had got married instead was not without an innocently comical side, which had previously escaped her. This comedy, which she had then been too young to notice, was simply that of the present day, which satisfies its need for a refuge from the world at worst in some tourist accommod
ation but usually in an Alpine hotel, and even strives to furnish its prisons tastefully. It expresses the profound European need not to overdo anything. No European any longer scourges himself, smears himself with ashes, cuts out his tongue, really takes part in things or totally withdraws from society, swoons with passion, breaks people on the wheel or impales them, but everyone sometimes feels the need to do so, so that it’s hard to say which is more to be avoided: wanting to do it or not doing it. Why should an ascetic, of all people, starve himself? It only gives him disturbing fantasies. A sensible asceticism consists of an aversion to eating while being constantly well nourished. Such an asceticism promises longevity and offers the mind a freedom that is unattainable so long as it remains enslaved to the body in passionate rebellion. Such bitterly humorous reflections, which she had learned from her brother, were now doing Agathe a world of good, for they dissected the “tragic”—a rigid belief that in her inexperience she had long assumed to be a duty—into irony and a passion that had neither name nor aim, and for that reason alone were not bracketed with what she had experienced previously.

  It was in this way above all that she had begun to realize, ever since being with her brother, that something was happening to the great split she had suffered between irresponsible living and a spectral fantasy life; there was a movement of release and of recombining what had been released. Now, for instance, in this silence between herself and her brother, which was deepened by the presence of books and memories, she thought of the description Ulrich had given her of his wandering aimlessly into town, and of how the town had entered him as he entered it. It reminded her very exactly of the few weeks of her happiness. And it had also been right for her to laugh, wildly and for no reason, when he told her about it, because it struck her that there was something of this turning of the world inside out, this delicious and funny inversion he was speaking of, even in Hagauer’s thick lips when they pursed for a kiss. It made her shudder, of course, but there is a shudder, she thought, even in the bright light of noon, and it made her feel that somehow there was still hope for her. Some mere nothing, some break that had always lain between past and present, had recently vanished. She glanced around covertly. The room she was in had formed part of the space in which her fate had taken shape: it was the first time since her arrival that this had occurred to her. For it was here that she had met with her childhood friend when her father was out, and they made the great decision to love each other; here, too, she had sometimes received her “unworthy” suitor, standing at the window hiding tears of rage or desperation, and here, finally, Hagauer’s courting had run its course, with her father’s blessing. After having been for so long merely the unnoticed other side of events, the furniture and walls, the peculiarly confined light, now became in this moment of recognition strangely tangible, and the quixotic things that had occurred here assumed a physical and completely unambiguous pastness, as if they were ashes or burned charcoal. What remained, and became almost unbearably powerful, was that funny, shadowy sense of things done with—that strange tickling one feels when confronted with old traces, dried to dust, of one’s self—which, the moment one feels it, one can neither grasp nor banish.

  Agathe made sure that Ulrich was not paying attention, and carefully opened the top of her dress, where she kept next to her skin the locket with the tiny picture that she had never taken off through the years. She went to the window and pretended to look out. Cautiously, she snapped open the sharp edge of the tiny golden scallop and gazed furtively at her dead love. He had full lips and soft, thick hair, and the cocky expression of the twenty-one-year-old flashed out at her from a face still half in its eggshell. For a long time she did not know what she thought, but then suddenly the thought came: “My God, a twenty-one-year-old!”

  What do such youngsters talk about with each other? What meaning do they give to their concerns? How funny and arrogant they often are! How the intensity of their ideas misleads them about the worth of those ideas! Curious, Agathe unwrapped from the tissue paper of memory some sayings that she—thank goodness for her cleverness—had preserved in it. My God, that was almost worth saying, she thought, but she could not really be sure of even that unless she also recalled the garden in which it had been spoken, with the strange flowers whose names she did not know, the butterflies that settled on them like weary drunkards, and the light that flowed over their faces as if heaven and earth were dissolved in it. By that measure she was today an old, experienced woman, even though not that many years had passed. With some confusion she noted the incongruity that she, at twenty-seven, still loved the boy of twenty-one: he had grown much too young for her! She asked herself: “What feelings would I have to have if, at my age, this boyish man were really to be the most important thing in the world to me?” They would certainly have been odd feelings, but she was not even able to imagine them clearly. It all dissolved into nothing.

  Agathe recognized in a great upsurge of feeling that the one proud passion of her life had been a mistake, and the heart of this error consisted of a fiery mist she could neither touch nor grasp, no matter whether one were to say that faith could not live more than an hour, or something else. It was always this that her brother had been talking about since they had been together, and it was always herself he was speaking of, even though he hedged it about in his intellectual fashion and his diplomacy was much too slow for her impatience. They kept coming back to the same conversation, and Agathe herself blazed with desire that his flame should not diminish.

  When she now spoke to Ulrich he had not even noticed how long the interruption had lasted. But whoever has not already picked up the clues to what was going on between this brother and sister should lay this account aside, for it depicts an adventure of which he will never be able to approve: a journey to the edge of the possible, which led past—and perhaps not always past—the dangers of the impossible and unnatural, even of the repugnant: a “borderline case,” as Ulrich later called it, of limited and special validity, reminiscent of the freedom with which mathematics sometimes resorts to the absurd in order to arrive at the truth. He and Agathe happened upon a path that had much in common with the business of those possessed by God, but they walked it without piety, without believing in God or the soul, nor even in the beyond or in reincarnation. They had come upon it as people of this world, and pursued it as such—this was what was remarkable about it. Though at the moment Agathe spoke again Ulrich was still absorbed in his books and the problems they set him, he had not for an instant forgotten their conversation, which had broken off at the moment of her resistance to the devoutness of her teachers and his own insistence on “precise visions,” and he immediately answered:

  “There’s no need to be a saint to experience something of the kind! You could be sitting on a fallen tree or a bench in the mountains, watching a herd of grazing cows, and experience something amounting to being transported into another life! You lose yourself and at the same time suddenly find yourself—you talked about it yourself!”

  “But what actually happens?” Agathe asked.

  “To know that, you first have to decide what is normal, sister human,” Ulrich joked, trying to brake the much too rapid rush of the idea. “What’s normal is that a herd of cattle means nothing to us but grazing beef. Or else a subject for a painting, with background. Or it hardly registers at all. Herds of cattle beside mountain paths are part of the mountain paths, and we would only notice what we experience when we see them if a big electric clock or an apartment house were to stand there in their place. For the rest, we wonder whether to get up or stay put; we’re bothered by the flies swarming around the cattle; we wonder whether there’s a bull in the herd; we wonder where the path goes from here—there are any number of minor deliberations, worries, calculations, and observations that make up the paper, as it were, that has the picture of the cows on it. We have no awareness of the paper, only of the cows!”

  “And suddenly the paper tears!” Agathe broke in.

 
“Right. That is, some tissue of habit in us tears. There’s no longer something edible grazing out there, or something paintable; nothing blocks your way. You can’t even form the word ‘grazing,’ because a host of purposeful, practical connotations go along with it, which you have suddenly lost. What is left on the pictorial plane might best be called an ocean swell of sensations that rises and falls, breathes and shimmers, as though it filled your whole field of view without a horizon. Of course, there are still countless individual perceptions contained within it: colors, horns, movements, smells, and all the details of reality; but none of them are acknowledged any longer, even if they should still be recognized. Let me put it this way: the details no longer have their egoism, which they use to capture our attention, but they’re all linked with each other in a familiar, literally ‘inward’ way. And of course the ‘pictorial plane’ is no longer there either; but everything somehow flows over into you, all boundaries gone.”

  Again Agathe picked up the description eagerly. “So instead of the egoism of the details, you only need to say the egoism of human beings,” she exclaimed, “and you’ve got what is so hard to put into words. ‘Love thy neighbor!’ doesn’t mean love him on the basis of what you both are; it characterizes a dream state!”

  “All moral propositions,” Ulrich agreed, “characterize a sort of dream state that has already flown the coop of rules in which we tether it.”

  “Then there’s really no such thing as good and evil, but only faith—or doubt!” cried Agathe, to whom a self-supporting primal condition of faith now seemed so close, as did its disappearance from the morality her brother had spoken of when he said that faith could not live past the hour.