The Unbearable Lightness of Being

by Milan Kundera

  A friend of mine once sent me a postcard from there. It's taped up over the toilet. Haven't you noticed?

  Then she told him a story. Once upon a time, in the early part of the century, there lived a poet. He was so old he had to be taken on walks by his amanuensis. 'Master,' his amanuensis said one day, 'look what's up in the sky! It's the first airplane ever to fly over the city!' 'I have my own picture of it,' said the poet to his amanuensis, without raising his eyes from the ground. Well, I have my own picture of Palermo. It has the same hotels and cars as all cities. And my studio always has new and different pictures.

  Franz was sad. He had grown so accustomed to linking their love life to foreign travel that his Let's go to Palermo! was an unambiguous erotic message and her I prefer Geneva could have only one meaning: his mistress no longer desired him.

  How could he be so unsure of himself with her? She had not given him the slightest cause for worry! In fact, she was the one who had taken the erotic initiative shortly after they met. He was a good-looking man; he was at the peak of his scholarly career; he was even feared by his colleagues for the arrogance and tenacity he displayed during professional meetings and colloquia. Then why did he worry daily that his mistress was about to leave him?

  The only explanation I can suggest is that for Franz, love was not an extension of public life but its antithesis. It meant a longing to put himself at the mercy of his partner. He who gives himself up like a prisoner of war must give up his weapons as well. And deprived in advance of defense against a possible blow, he cannot help wondering when the blow will fall. That is why I can say that for Franz, love meant the constant expectation of a blow.

  While Franz attended to his anguish, his mistress put down her brush and went into the next room. She returned with a bottle of wine. She opened it without a word and poured out two glasses.

  Immediately he felt relieved and slightly ridiculous. The I prefer Geneva did not mean she refused to make love; quite the contrary, it meant she was tired of limiting their lovemaking to foreign cities.

  She raised her glass and emptied it in one swig. Franz did the same. He was naturally overjoyed that her refusal to go to Palermo was actually a call to love, but he was a bit sorry as well: his mistress seemed determined to violate the zone of Purity he had introduced into their relationship; she had failed to understand his apprehensive attempts to save their love from banality and separate it radically from his conjugal home.

  The ban on making love with his painter-mistress in Geneva was actually a self-inflicted punishment for having married another woman. He felt it as a kind of guilt or defect. Even though his conjugal sex life was hardly worth mentioning, he and his wife still slept in the same bed, awoke in the middle of the night to each other's heavy breathing, and inhaled the smells of each other's body. True, he would rather have slept by himself, but the marriage bed is still the symbol of the marriage bond, and symbols, as we know, are inviolable.

  Each time he lay down next to his wife in that bed, he thought of his mistress imagining him lying down next to his wife in that bed, and each time he thought of her he felt ashamed. That was why he wished to separate the bed he slept in with his wife as far as possible in space from the bed he made love in with his mistress.

  His painter-mistress poured herself another glass of wine, drank it down, and then, still silent and with a curious nonchalance, as if completely unaware of Franz's presence, slowly removed her blouse. She was behaving like an acting student whose improvisation assignment is to make the class believe she is alone in a room and no one can see her.

  Standing there in her skirt and bra, she suddenly (as if recalling only then that she was not alone in the room) fixed Franz with a long stare.

  That stare bewildered him; he could not understand it. All lovers unconsciously establish their own rules of the game, which from the outset admit no transgression. The stare she had just fixed on him fell outside their rules; it had nothing in common with the looks and gestures that usually preceded their lovemaking. It was neither provocative nor flirtatious, simply interrogative. The problem was, Franz had not the slightest notion what it was asking.

  Next she stepped out of her skirt and, taking Franz by the hand, turned him in the direction of a large mirror propped against the wall. Without letting go of his hand, she looked into the mirror with the same long questioning stare, training it first on herself, then on him.

  Near the mirror stood a wig stand with an old black bowler hat on it. She bent over, picked up the hat, and put it on her head. The image in the mirror was instantaneously transformed: suddenly it was a woman in her undergarments, a beautiful, distant, indifferent woman with a terribly out-of-place bowler hat on her head, holding the hand of a man in a gray suit and a tie.

  Again he had to smile at how poorly he understood his mistress. When she took her clothes off, it wasn't so much erotic provocation as an odd little caper, a happening a deux. His smile beamed understanding and consent.

  He waited for his mistress to respond in kind, but she did not. Without letting go of his hand, she stood staring into the mirror, first at herself, then at him.

  The time for the happening had come and gone. Franz was beginning to feel that the caper (which, in and of itself, he was happy to think of as charming) had dragged on too long. So he gently took the brim of the bowler hat between two fingers, lifted it off Sabina's head with a smile, and laid it back on the wig stand. It was as though he were erasing the mustache a naughty child had drawn on a picture of the Virgin Mary.

  For several more seconds she remained motionless, staring at herself in the mirror. Then Franz covered her with tender kisses and asked her once more to go with him in ten days to Palermo. This time she said yes unquestioningly, and he left.

  He was in an excellent mood again. Geneva, which he had cursed all his life as the metropolis of boredom, now seemed beautiful and full of adventure. Outside in the street, he looked back up at the studio's broad window. It was late spring and hot. All the windows were shaded with striped awnings. Franz walked to the park. At its far end, the golden cupolas of the Orthodox church rose up like two gilded cannonballs kept from imminent collapse and suspended in the air by some invisible Power. Everything was beautiful. Then he went down to the embankment and took the public transport boat to the north bank of the lake, where he lived.

  2

  Sabina was now by herself. She went back to the mirror, still in her underwear. She put the bowler hat back on her head and had a long look at herself. She was amazed at the number of years she had spent pursuing one lost moment.

  Once, during a visit to her studio many years before, the bowler hat had caught Tomas's fancy. He had set it on his head and looked at himself in the large mirror which, as in the Geneva studio, leaned against the wall. He wanted to see what he would have looked like as a nineteenth-century mayor. When Sabina started undressing, he put the hat on her head. There they stood in front of the mirror (they always stood in front of the mirror while she undressed), watching themselves. She stripped to her underwear, but still had the hat on her head. And all at once she realized they were both excited by what they saw in the mirror.

  What could have excited them so? A moment before, the hat on her head had seemed nothing but a joke. Was excitement really a mere step away from laughter?

  Yes. When they looked at each other in the mirror that time, all she saw for the first few seconds was a comic situation. But suddenly the comic became veiled by excitement: the bowler hat no longer signified a joke; it signified violence; violence against Sabina, against her dignity as a woman. She saw her bare legs and thin panties with her pubic triangle showing through. The lingerie enhanced the charm of her femininity, while the hard masculine hat denied it, violated and ridiculed it. The fact that Tomas stood beside her fully dressed meant that the essence of what they both saw was far from good clean fun (if it had been fun he was after, he, too, would have had to strip and don a bowler hat); it was humiliation. But i
nstead of spurning it, she proudly, provocatively played it for all it was worth, as if submitting of her own will to public rape; and suddenly, unable to wait any longer, she pulled Tomas down to the floor. The bowler hat rolled under the table, and they began thrashing about on the rug at the foot of the mirror.

  But let us return to the bowler hat:

  First, it was a vague reminder of a forgotten grandfather, the mayor of a small Bohemian town during the nineteenth century.

  Second, it was a memento of her father. After the funeral her brother appropriated all their parents' property, and she, refusing out of sovereign contempt to fight for her rights, announced sarcastically that she was taking the bowler hat as her sole inheritance.

  Third, it was a prop for her love games with Tomas.

  Fourth, it was a sign of her originality, which she consciously cultivated. She could not take much with her when she emigrated, and taking this bulky, impractical thing meant giving up other, more practical ones.

  Fifth, now that she was abroad, the hat was a sentimental object. When she went to visit Tomas in Zurich, she took it along and had it on her head when he opened the hotel-room door. But then something she had not reckoned with happened: the hat, no longer jaunty or sexy, turned into a monument to time past. They were both touched. They made love as they never had before. This was no occasion for obscene games. For this meeting was not a continuation of their erotic rendezvous, each of which had been an opportunity to think up some new little vice; it was a recapitulation of time, a hymn to their common past, a sentimental summary of an unsentimental story that was disappearing in the distance.

  The bowler hat was a motif in the musical composition that was Sabina's life. It returned again and again, each time with a different meaning, and all the meanings flowed through the bowler hat like water through a riverbed. I might call it Heraclitus' (You can't step twice into the same river) riverbed: the bowler hat was a bed through which each time Sabina saw another river flow, another semantic river: each time the same object would give rise to a new meaning, though all former meanings would resonate (like an echo, like a parade of echoes) together with the new one. Each new experience would resound, each time enriching the harmony. The reason why Tomas and Sabina were touched by the sight of the bowler hat in a Zurich hotel and made love almost in tears was that its black presence was not merely a reminder of their love games but also a memento of Sabina's father and of her grandfather, who lived in a century without airplanes and cars.

  Now, perhaps, we are in a better position to understand the abyss separating Sabina and Franz: he listened eagerly to the story of her life and she was equally eager to hear the story of his, but although they had a clear understanding of the logical meaning of the words they exchanged, they failed to hear the semantic susurrus of the river flowing through them.

  And so when she put on the bowler hat in his presence, Franz felt uncomfortable, as if someone had spoken to him in a language he did not know. It was neither obscene nor sentimental, merely an incomprehensible gesture. What made him feel uncomfortable was its very lack of meaning.

  While people are fairly young and the musical composition of their lives is still in its opening bars, they can go about writing it together and exchange motifs (the way Tomas and Sabina exchanged the motif of the bowler hat), but if they meet when they are older, like Franz and Sabina, their musical compositions are more or less complete, and every motif, every object, every word means something different to each of them.

  If I were to make a record of all Sabina and Franz's conversations, I could compile a long lexicon of their misunderstandings. Let us be content, instead, with a short dictionary.

  3

  A Short Dictionary of Misunderstood Words

  WOMAN

  Being a woman is a fate Sabina did not choose. What we have not chosen we cannot consider either our merit or our failure. Sabina believed that she had to assume the correct attitude to her unchosen fate. To rebel against being born a woman seemed as foolish to her as to take pride in it.

  During one of their first times together, Franz announced to her, in an oddly emphatic way, Sabina, you are a woman. She could not understand why he accentuated the obvious with the solemnity of a Columbus who has just sighted land. Not until later did she understand that the word woman, on which he had placed such uncommon emphasis, did not, in his eyes, signify one of the two human sexes; it represented a value. Not every woman was worthy of being called a woman.

  But if Sabina was, in Franz's eyes, a woman, then what was his wife, Marie-Claude? More than twenty years earlier, several months after Franz met Marie-Claude, she had threatened to take her life if he abandoned her. Franz was bewitched by the threat. He was not particularly fond of Marie-Claude, but he was very much taken with her love. He felt himself unworthy of so great a love, and felt he owed her a low bow.

  He bowed so low that he married her. And even though Marie-Claude never recaptured the emotional intensity that accompanied her suicide threat, in his heart he kept its memory alive with the thought that he must never hurt her and always respect the woman in her.

  It is an interesting formulation. Not respect Marie-Claude, but respect the woman in Marie-Claude.

  But if Marie-Claude is herself a woman, then who is that other woman hiding in her, the one he must always respect? The Platonic ideal of a woman, perhaps?

  No. His mother. It never would have occurred to him to say he respected the woman in his mother. He worshipped his mother and not some woman inside her. His mother and the Platonic ideal of womanhood were one and the same.

  When he was twelve, she suddenly found herself alone, abandoned by Franz's father. The boy suspected something serious had happened, but his mother muted the drama with mild, insipid words so as not to upset him. The day his father left, Franz and his mother went into town together, and as they left home Franz noticed that her shoes did not match. He was in a quandary: he wanted to point out her mistake, but was afraid he would hurt her. So during the two hours they spent walking through the city together he kept his eyes fixed on her feet. It was then he had his first inkling of what it means to suffer.

  FIDELITY AND BETRAYAL

  He loved her from the time he was a child until the time he accompanied her to the cemetery; he loved her in his memories as well. That is what made him feel that fidelity deserved pride of place among the virtues: fidelity gave a unity to lives that would otherwise splinter into thousands of split-second impressions.

  Franz often spoke about his mother to Sabina, perhaps even with a certain unconscious ulterior motive: he assumed that Sabina would be charmed by his ability to be faithful, that it would win her over.

  What he did not know was that Sabina was charmed more by betrayal than by fidelity. The word fidelity reminded her of her father, a small-town puritan, who spent his Sundays painting away at canvases of woodland sunsets and roses in vases. Thanks to him, she started drawing as a child. When she was fourteen, she fell in love with a boy her age. Her father was so frightened that he would not let her out of the house by herself for a year. One day, he showed her some Picasso reproductions and made fun of them. If she couldn't love her fourteen-year-old schoolboy, she could at least love cubism. After completing school, she went off to Prague with the euphoric feeling that now at last she could betray her home.

  Betrayal. From tender youth we are told by father and teacher that betrayal is the most heinous offense imaginable. But what is betrayal? Betrayal means breaking ranks. Betrayal means breaking ranks and going off into the unknown. Sabina knew of nothing more magnificent than going off into the unknown.

  Though a student at the Academy of Fine Arts, she was not allowed to paint like Picasso. It was the period when so-called socialist realism was prescribed and the school manufactured Portraits of Communist statesmen. Her longing to betray her rather remained unsatisfied: Communism was merely another rather, a father equally strict and limited, a father who forbade her love (the times were pur
itanical) and Picasso, too. And if she married a second-rate actor, it was only because he had a reputation for being eccentric and was unacceptable to both fathers.

  Then her mother died. The day following her return to Prague from the funeral, she received a telegram saying that her father had taken his life out of grief.

  Suddenly she felt pangs of conscience: Was it really so terrible that her father had painted vases filled with roses and hated Picasso? Was it really so reprehensible that he was afraid of his fourteen-year-old daughter's coming home pregnant? Was it really so laughable that he could not go on living without his wife?

  And again she felt a longing to betray: betray her own betrayal. She announced to her husband (whom she now considered a difficult drunk rather than an eccentric) that she was leaving him.

  But if we betray B., for whom we betrayed A., it does not necessarily follow that we have placated A. The life of a divorcee-painter did not in the least resemble the life of the parents she had betrayed. The first betrayal is irreparable. It calls forth a chain reaction of further betrayals, each of which takes us farther and farther away from the point of our original betrayal.

  MUSIC

  For Franz music was the art that comes closest to Dionysian beauty in the sense of intoxication. No one can get really drunk on a novel or a painting, but who can help getting drunk on Beethoven's Ninth, Bartok's Sonata for Two Pianos and Percussion, or the Beatles' White Album? Franz made no distinction between classical music and pop. He found the distinction old-fashioned and hypocritical. He loved rock as much as Mozart.

  He considered music a liberating force: it liberated him from loneliness, introversion, the dust of the library; it opened the door of his body and allowed his soul to step out into the world to make friends. He loved to dance and regretted that Sabina did not share his passion.