21
THE REAL INVENTION OF THE PARALLEL CAMPAIGN BY COUNT LEINSDORF
The real driving force behind the great patriotic campaign—to be known henceforth as the Parallel Campaign, both for the sake of abbreviation and because it was supposed to “bring to bear the full weight of a seventy-year reign, so rich in blessings and sorrows, against a jubilee of a mere thirty years”—was not, however, Count Stallburg, but his friend His Grace the Imperial Liege-Count Leinsdorf.
At the time Ulrich was making his visit in the Hofburg, Count Leinsdorf’s secretary was standing in that great nobleman’s beautiful, tall-windowed study, amid multiple layers of tranquillity, devotion, gold braid, and the solemnity of fame, with a book in his hand from which he was reading aloud to His Grace a passage he had been directed to find. This time it was something out of Johann Gottlieb Fichte that he had dug up in the Addresses to the German Nation and considered most appropriate:
To be freed from the original sin of sloth [he read] and the cowardice and duplicity that follow in its wake, men need models, such as the founders of the great religions actually were, to prefigure for them the enigma of freedom. The necessary teaching of moral conviction is the task of the Church, whose symbols must be regarded not as homilies but only as the means of instruction for the proclamation of the eternal verities.
He stressed the words “sloth,” “prefigure,” and “Church.” His Grace listened benevolently, had the book shown to him, but then shook his head.
“No,” said the Imperial Count, “the book may be all right, but this Protestant bit about the Church won’t do.”
The secretary looked frustrated, like a minor official whose fifth draft of a memo has been returned to him by the head of his department, and cautiously demurred: “But wouldn’t Fichte make an excellent impression on nationalistic circles?”
“I think,” His Grace replied, “we had better do without him for the present.” As he clapped the book shut his face clapped shut too, and at this wordless command the secretary clapped shut with a deep bow and took back his Fichte, as if removing a dish from the table, which he would file away again on the shelf with all the other philosophic systems of the world. One does not do one’s own cooking but has it taken care of by the servants.
“So, for the time being,” Count Leinsdorf said, “we keep to our four points: Emperor of Peace, European Milestone, True Austria, Property and Culture. You will draw up the circular letter along those lines.”
Just then a political thought had struck His Grace, which translated into words came to, more or less, “They’ll come along of their own accord.” He meant those sectors of his Fatherland who felt they belonged less to Austria than to the greater German nation. He regarded them with disfavor. Had his secretary found a more acceptable quotation with which to flatter their sensibilities—hence the choice of J. G. Fichte—he might have let him write it down. But the moment that offensive note about the Church gave him a pretext to drop it, he did so with a sigh of relief.
His Grace was the originator of the great patriotic campaign. When the disturbing news reached him from Germany, it was he who had come up with the slogan “Emperor of Peace.” This phrase instantly evoked the image of an eighty-eight-year-old sovereign—a true father of his people—and an uninterrupted reign of seventy years. The image naturally bore the familiar features of his Imperial Master, but its halo was not that of majesty but of the proud fact that his Fatherland possessed the oldest sovereign with the longest reign in the world. Foolish people might be tempted to see in this merely his pleasure in a rarity—as if Count Leinsdorf, had, for instance, rated the possession of the far rarer horizontally striped “Sahara” stamp with watermark and one missing perforation over the possession of an El Greco, as in fact he did, even though he owned both and was not unmindful of his family’s celebrated collection of paintings—but this is simply because these people don’t understand what enriching power a symbol has, even beyond that of the greatest wealth.
For Count Leinsdorf, his allegory of the aged ruler held the thought both of his Fatherland, which he loved, and of the world to which it should be a model. Count Leinsdorf was stirred by great and aching hopes. He could not have said what moved him more, grief at not seeing his country established in quite the place of honor among the family of nations which was her due, or jealousy of Prussia, which had thrust Austria down from that place of eminence (in 1866, by a stab in the back!), or else whether he was simply filled with pride in the nobility of a venerable state and the desire to show the world just how exemplary it was. In his view, the nations of Europe were helplessly adrift in the whirlpool of materialistic democracy. What hovered before him was an inspiring symbol that would serve both as a warning and as a sign to return to the fold. It was clear to him that something had to be done to put Austria in the vanguard, so that this “splendorous rally of the Austrian spirit” would prove a “milestone” for the whole world and enable it to find its own true being again; and all of this was connected with the possession of an eighty-eight-year-old Emperor of Peace.
Anything more, or more specific, Count Leinsdorf did not yet know. But he was certain that he was in the grip of a great idea. Not only did it kindle his passion—which should have put him on his guard, as a Christian of strict and responsible upbringing—but with dazzling conclusiveness this idea flowed directly into such sublime and radiant conceptions as that of the Sovereign, the Fatherland, and the Happiness of Mankind. Whatever obscurity still clung to his vision could not upset His Grace. He was well acquainted with the theological doctrine of the contemplatio in caligine divina, the contemplation in divine darkness, which is infinitely clear in itself but a dazzling darkness to the human intellect. Besides, he had always believed that a man who does something truly great usually doesn’t know why. As Cromwell had said: “A man never gets as far as when he does not know where he is going!” So Count Leinsdorf serenely indulged himself in enjoying his symbol, whose uncertainty aroused him far more powerfully than any certainties.
Symbols apart, his political views were of an extraordinary solidity and had that freedom of great character such as is made possible only by a total absence of doubts. As the heir to a feudal estate he was a member of the Upper House, but he was not politically active, nor did he hold a post at Court or in the government. He was “nothing but a patriot.” But precisely because of this, and because of his independent wealth, he had become the focus for all other patriots who followed with concern the development of the Empire and of mankind. The ethical obligation not to remain a passive onlooker but to “offer a helping hand from above” permeated his life. He was convinced that “the people” were “good.” Since not only his many officials, employees, and servants but countless others depended on him for their economic security, he had never known “the people” in any other respect, except on Sundays and holidays, when they poured out from behind the scenery as a cheerful, colorful throng, like an opera chorus. Anything that did not fit in with this image he attributed to “subversive elements,” the work of irresponsible, callow, sensation-seeking individuals. Brought up in a religious and feudal spirit, never exposed to contradiction through having to deal with middle-class people, not unread, but as an aftereffect of the clerical instruction of his sheltered youth prevented for the rest of his life from recognizing in a book anything other than agreement with or mistaken divergence from his own principles, he knew the outlook of more up-to-date people only from the controversies in Parliament or in the newspapers. And since he knew enough to recognize the many superficialities there, he was daily confirmed in his prejudice that the true bourgeois world, more deeply understood, was basically nothing other than what he himself conceived it to be. In general, “the true” prefixed to political convictions was one of his aids for finding his way in a world that although created by God too often denied Him. He was firmly convinced that even true socialism fitted in with his view of things. He had had from the beginning, in fact, a deeply p
ersonal notion, which he had never fully acknowledged even to himself, to build a bridge across which the socialists were to come marching into his own camp. It is obvious that helping the poor is a proper chivalric task, and that for the true high nobility there was really no very great difference between a middle-class factory owner and his workers. “We’re all socialists at heart” was one of his pet sayings, meaning no more and no less than that there were no social distinctions in the hereafter. In this world, however, he considered them necessary facts of life, and expected the working class, after due attention to its material welfare, to resist the unreasonable slogans imported by foreign agitators and to accept the natural order of things in a world where everyone finds duty and prosperity in his allotted place. The true aristocrat accordingly seemed as important to him as the true artisan, and the solution of political and economic questions was subsumed for him in a harmonious vision he called “Fatherland.”
His Grace could not have said how much of all this had run through his mind in the quarter of an hour since his secretary had left the room. All of it, perhaps. The medium-tall man, some sixty years old, sat motionless at his desk, his hands clasped in his lap, and did not know that he was smiling. He wore a low collar because of a tendency to goiter, and a handlebar mustache, either for the same reason or because it gave him a look slightly reminiscent of certain portraits of Bohemian noblemen of the Wallenstein era. A high-ceilinged room stood around him, and this in turn was surrounded by the huge empty spaces of the anteroom and the library, around which, shell upon shell, further rooms, quiet, deference, solemnity, and the wreath of two sweeping stone staircases arranged themselves. Where the staircases led to the entrance gate, a tall doorkeeper stood in a heavy braided coat, his staff in his hand, gazing through the hole of the archway into the bright fluidity of the day, where pedestrians floated past like goldfish in a bowl. On the border between these two worlds rose the playful tendrils of a rococo façade, famed among art historians not only for its beauty but because its height exceeded its width. It is now considered the first attempt to draw the skin of an expensive, comfortable country manor over the skeleton of a town house, grown tall because of the middle-class urban constriction of its ground plan, and represents one of the most important examples of the transition from feudal landed splendor to the style of middle-class democracy. It was here that the existence of the Leinsdorfs, art-historically certified, made the transition into the spirit of the age. But whoever did not know that saw as little of it as a drop of water shooting by sees of its sewer wall; all he would notice was the mellow grayish hole made by the archway breaking the otherwise solid façade of the street, a surprising, almost exciting recess in whose cavernous depth gleamed the gold of the braid and the large knob on the doorkeeper’s staff. In fine weather, this man stood in front of the entrance like a flashing jewel visible from afar, intermingled with a row of housefronts that no one noticed, even though it was just these walls that imposed the order of a street upon the countless, nameless, passing throngs. It is a safe bet that most of the common people over whose order Count Leinsdorf kept anxious and ceaseless vigil linked his name, when it came up, with nothing but their recollection of this doorkeeper.
His Grace would not have felt pushed into the background; he would rather have been inclined to consider the possession of such a doorkeeper as the “true selflessness” that best becomes a nobleman.
22
THE PARALLEL CAMPAIGN, IN THE FORM OF AN INFLUENTIAL LADY OF INEFFABLE SPIRITUAL GRACE, STANDS READY TO DEVOUR ULRICH
It was this Count Leinsdorf whom Ulrich should have gone to see next, as Count Stallburg wished, but he had decided to visit instead the “great cousin” recommended by his father, because he was curious to see her with his own eyes. He had never met her but had taken a special dislike to her ever since all the well-meaning people who knew they were related had begun saying: “There’s a woman you must get to know.” It was always said with that marked emphasis on the “you” intended to single out the person addressed as exceptionally well placed to appreciate such a jewel, and which can be a sincere compliment or a cloak for the conviction that he was just the sort of fool for such an acquaintance. Ulrich’s frequent requests for a detailed description of this lady’s qualities never brought satisfying replies. It was either “She has such an ineffable spiritual grace” or “She is our loveliest and cleverest woman” or, as many would say, simply, “She’s an ideal woman.” “How old is she?” Ulrich would ask, but nobody knew her age and the person thus asked was usually amazed that it had never occurred to him to give it a thought. “Well then, who is her lover?” “An affair?” The not inexperienced young man he asked this of looked at him in wonder: “You’re quite right. No one would ever suspect her of such a thing.”
“I see—a high-minded beauty,” Ulrich concluded, “a second Diotima.” And from that day forth that was what he called her in his thoughts, after the celebrated female teacher of love.
But in reality her name was Ermelinda Tuzzi, and in truth it was just plain Hermine. Now, Ermelinda is, to be sure, not even a translation of Hermine, but she had earned the right to this beautiful name one day through a flash of intuition, when it suddenly stood before her spiritual ear as a higher form of truth, even though her husband went on being called Hans, and not Giovanni. Despite his surname he had first learned Italian at the consular school. Ulrich was no less prejudiced against this Section Chief Tuzzi than against his wife. He was the only commoner in a position of authority in the Imperial Ministry of Foreign Affairs, which was even more feudal than the other government departments. There Tuzzi was the head of the most influential section, was considered the right hand—even the brains, it was rumored—of his Minister, and was one of the few men who could influence the fate of Europe. But when a commoner rises to such a position in such exalted surroundings, he may reasonably be supposed to possess qualities favorably combining personal indispensability with a knack for keeping modestly in the background. Ulrich was close to imagining this influential section chief as a kind of upright regimental sergeant major in the cavalry obliged to drill one-year conscripts from the high nobility. The fitting complement, Ulrich thought, would be a spouse who, despite the extolling of her beauty, was ambitious, no longer young, and encased in a middle-class corset of culture.
But Ulrich was mightily surprised when he made his visit. Diotima received him with the indulgent smile of an eminent lady who knows that she is also beautiful and has to forgive men, superficial creatures that they are, for always thinking of her beauty first.
“I’ve been expecting you,” she said, leaving Ulrich uncertain whether she meant this as a kindness or a rebuke. The hand she gave him was plump and weightless.
He held it a moment too long, his thoughts unable to let go of this hand at once. It rested in his own like a fleshy petal; its pointed nails, like beetle wings, seemed poised to fly off with her at any moment into the improbable. He was overwhelmed by the exaltation of this female hand, basically a rather shameless human organ that, like a dog’s muzzle, will touch anything and yet is publicly considered the seat of fidelity, nobility, and tenderness. During these few seconds, he noted that there were several rolls of fat on Diotima’s neck, covered with the finest skin; her hair was wound into a Grecian knot, which stood out stiffly and in its perfection resembled a wasp’s nest. Ulrich felt a hostile impulse, an urge to offend this smiling woman, and yet he could not quite resist her beauty.
Diotima, for her part, also gave him a long and almost searching gaze. She had heard things about this cousin that to her ear had a slight tinge of the scandalous, and besides, he was related to her. Ulrich noticed that she, too, could not quite resist the impression of his physical appearance. He was used to this. He was clean-shaven, tall, well-built, and supplely muscular; his face was bright but impenetrable; in a word, he sometimes regarded himself as the preconceived idea most women have of an impressive and still young man; he simply did not always have the
energy to disabuse them. Diotima resisted this impression by deciding to feel compassion for him. Ulrich could see that she was constantly studying his appearance and, obviously not moved by unfavorable feelings, was probably telling herself that the noble qualities he so palpably seemed to possess must be suffocated by a vicious life and could be saved. Although she was not much younger than Ulrich and physically in full open bloom, her appearance emanated something withheld and virginal that formed a strange contrast to her self-confidence. So they went on surveying each other even after they had begun to talk.
Diotima began by calling the Parallel Campaign a unique, never-to-recur opportunity to bring into existence what must be regarded as the greatest and most important thing in the world. “We must and will bring to life a truly great idea. We have the opportunity, and we must not fail to use it.”
“Do you have something specific in mind?” Ulrich asked naïvely.
No, Diotima did not have anything specific in mind. How could she? No one who speaks of the greatest and most important thing in the world means anything that really exists. What peculiar quality of the world would it be equivalent to? It all amounts to one thing being greater and more important, or more beautiful and sadder, than another; in other words, the existence of a hierarchy of values and the comparative mode, which surely implies an end point and a superlative? But if you point this out to someone who happens at that very moment to be speaking of the greatest and most important thing in the world, that person will suspect that she is dealing with an individual devoid of feelings and ideals. This was Diotima’s reaction, and so had Ulrich spoken.
As a woman admired for her intellect, Diotima found Ulrich’s objection irreverent. After a moment she smiled and replied: “There is so much that is great and good that has not yet been realized that the choice will not be easy. But we will set up committees from all sectors of the population, which will help us in our work. Or don’t you think, Herr von——, that it is an incredible privilege to be in a position to call on a whole nation—indeed, on the whole world—on such an occasion, to awaken it in the midst of its materialistic preoccupations to the life of the spirit? You must not assume that we have in mind something ‘patriotic’ in the long-outdated sense.”