by Stefan Zweig
But that wise morality quite forgot that when you bar the door to the Devil, he usually forces his way in down the chimney or through a back entrance. What strikes our uninhibited gaze today about those costumes, garments so desperately trying to cover every inch of bare skin and hide the natural figure, is not their moral propriety but its opposite, the way that those fashions, provocative to the point of embarrassment, emphasised the polarity of the sexes. While the modern young man and young woman, both of them tall and slim, both beardless and short-haired, conform to each other in easy comradeship even in their outward appearance, in that earlier epoch the sexes distanced themselves from each other as far as possible. The men sported long beards, or at least twirled the ends of a mighty moustache, a clearly recognisable sign of their masculinity, while a woman’s breasts, essentially feminine sexual attributes, were made ostentatiously visible by her corset. The extreme emphasis on difference between the so-called stronger sex and the weaker sex was also evident in the attitudes expected of them—a man was supposed to be forthright, chivalrous and aggressive, a woman shy, timid and defensive. They were not equals but hunters and prey. This unnatural tension separating them in their outward behaviour was bound to heighten the inner tension between the two poles, the factor of eroticism, and so thanks to its technique—which knew nothing of psychology, of concealing sexuality and hushing it up—the society of the time achieved exactly the opposite. In its constant prudish anxiety, it was always sniffing out immorality in all aspects of life—literature, art and fashion—with a view to preventing any stimulation, with the result that it was in fact forced to keep dwelling on the immoral. As it was always studying what might be unsuitable, it found itself constantly on the alert; to the world of that time, ‘decency’ always appeared to be in deadly danger from every gesture, every word. Perhaps we can understand how it still seemed criminal, at that time, for a woman to wear any form of trousers for games or sports. But how can we explain the hysterical prudery that made it improper for a lady even to utter the word ‘trousers’? If she mentioned such a sensually dangerous object as a man’s trousers at all, she had to resort to the coy euphemism of ‘his unmentionables’. It would have been absolutely out of the question for a couple of young people, from the same social class but of different sexes, to go out together by themselves—or rather, everyone’s first thought at the mere idea would have been that ‘something might happen’. Such an encounter was permissible only if some supervising person, a mother or a governess, accompanied every step that the young people took. Even in the hottest summer, it would have been considered scandalous for young girls to play tennis in ankle-length skirts or even with bare arms, and it was terribly improper for a well-brought-up woman to cross one foot over the other in public, because she might reveal a glimpse of her ankles under the hem of her dress. The natural elements of sunlight, water and air were not permitted to touch a woman’s bare skin. At the seaside, women made their laborious way through the water in heavy bathing costumes, covered from neck to ankles. Young girls in boarding schools and convents even had to take baths in long white garments, forgetting that they had bodies at all. It is no legend or exaggeration to say that when women died in old age, their bodies had sometimes never been seen, not even their shoulders or their knees, by anyone except the midwife, their husbands, and the woman who came to lay out the corpse. Today, forty years on, all that seems like a fairy tale or humorous exaggeration. But this fear of the physical and natural really did permeate society, from the upper classes down, with the force of a true neurosis. It is hard to imagine today that at the turn of the century, when the first women rode bicycles or actually ventured to sit astride a horse instead of riding side-saddle, people would throw stones at those bold hussies. Or that, when I was still at school, the Viennese newspapers filled columns with discussions of the shocking innovation proposed at the Opera for the ballerinas to dance without wearing tights. Or that it was an unparalleled sensation when Isadora Duncan, although her style of dancing was extremely classical, was the first to dance barefoot instead of wearing the usual silk shoes under her tunic—which fortunately was long and full. And now think of young people growing up in such an age of watchfulness, and imagine how ridiculous these fears of the constant threat to decency must have appeared to them as soon as they realised that the cloak of morality mysteriously draped over these things was in fact very threadbare, torn and full of holes. After all, there was no getting around the fact that out of fifty grammar school boys, one would come upon his teacher lurking in a dark alley some day, or you heard in the family circle of someone who appeared particularly respectable in front of us, but had various little falls from grace to his account. The fact was that nothing increased and heightened our curiosity so much as this clumsy technique of concealment, and as it was undesirable for natural inclinations to run their course freely and openly, curiosity in a big city created its underground and usually not very salubrious outlets. In all classes of society, this suppression of sexuality led to the stealthy overstimulation of young people, and it was expressed in a childish, inexpert way. There was hardly a fence or a remote shed that was not scrawled with indecent words and graffiti, hardly a swimming pool where the wooden partition marking off the ladies’ pool was not full of so-called knotholes through which a peeping Tom might look. Whole industries flourished in secret—industries that have now disappeared because morals and manners are more natural—in particular the trade in nude photographs offered for sale under the counter in bars to adolescent boys. Or the pornographic literature sous le manteau—since serious literature was bound to be idealistic and cautious—which consisted of books of the very worst sort, printed on poor-quality paper, badly written, and yet sure to sell well, like the ‘titillating’ magazines of a kind no longer available today, or not in such a repulsive and lecherous form. As well as the court theatre, which paid homage to the ideals of the time with its noble sentiments and snow-white purity, there were theatres and cabarets with programmes entirely comprising the smuttiest of dirty jokes. What was suppressed found outlets everywhere, found ways around obstacles, ways out of difficulties. So ultimately the generation that was prudishly denied any sexual enlightenment, any form of easy social encounter with the opposite sex, was a thousand times more erotically obsessed than young people today, who have so much more freedom in love. Forbidden fruit excites a craving, only what is forbidden stimulates desire, and the less the eyes saw and the ears heard the more minds dreamt. The less air, light and sun was allowed to fall on the body, the more heated did the senses become. To sum up, the social pressure put on us as young people, instead of improving our morals, merely made us embittered and distrustful of those in authority. From the first day of our sexual awakening we instinctively felt that this dishonest morality, with its silence and concealment, wanted to take from us something that was rightfully ours in our youth, and was sacrificing our desire for honesty to a convention that had long ago ceased to have any real meaning.
However, the morality of this society, which on the one hand tacitly assumed the existence of sexuality running its natural course, but on the other would not publicly acknowledge it at any price, was in fact doubly mendacious. For while it turned a blind eye to young men and even, winking the other eye, encouraged them to ‘sow their wild oats’, as the jargon of the time jocularly put it, society closed both eyes in alarm and pretended to be blind when faced with women. Even convention had to admit tacitly that a man felt and must be allowed to feel certain urges. But to admit honestly that a woman was also subject to them, that for its eternal purposes creation required the feminine as well as the masculine principle, would have offended against the whole concept of women as sacred beings. Before Freud, it was an accepted axiom that a woman had no physical desires until they were aroused in her by a man, although of course that was officially permitted only in marriage. However, as the air of Vienna in particular was full of dangerously infectious eroticism even in that age of morality, a
girl of good family had to live in an entirely sterilised atmosphere from her birth to the day when she went to the bridal altar. Young girls were not left alone for a moment, for their own protection. Girls had governesses whose duty it was to make sure that they did not—God forbid!—take a step outside the front door of their homes unescorted; they were taken to school, to their dancing classes and music lessons, and then collected again. Every book they read was checked, and above all young girls were kept constantly occupied in case they indulged in any dangerous ideas. They had to practise the piano, do some singing and drawing; they had to learn foreign languages and the history of art and literature; they were educated, indeed over-educated. But while the idea was to make them as educated and socially well brought up as possible, at the same time great care was taken to leave them ignorant of all natural things, in a way unimaginable to us today. A young girl of good family was not allowed to have any idea of how the male body was formed, she must not know how children came into the world, for since she was an angel she was not just to remain physically untouched, she must also enter marriage entirely ‘pure’ in mind. For a girl to be well brought up at the time was equivalent to leaving her ignorant of life, and that ignorance sometimes remained with women of those days all their lives. I am still amused by the grotesque story of an aunt of mine, who on her wedding night suddenly appeared back in her parents’ apartment at one in the morning frantically ringing the bell and protesting that she never wanted to set eyes on the horrible man whom she had married again, he was a madman and a monster! In all seriousness, he had tried to take her clothes off. It was only with difficulty, she said, that she had been able to save herself from his obviously deranged demands.
I cannot deny that, on the other hand, this ignorance lent young girls of the time a mysterious charm. Unfledged as they were, they guessed that besides and beyond their own world there was another of which they knew nothing, were not allowed to know anything, and that made them curious, full of longing, effusive, attractively confused. If you greeted them in the street they would blush—do any young girls still blush? Alone with each other they would giggle and whisper and laugh all the time, as if they were slightly tipsy. Full of expectation of the unknown that was never disclosed to them, they entertained romantic dreams of life, but at the same time were ashamed to think of anyone finding out how much their bodies physically craved a kind of affection of which they had no very clear notion. A sort of slight confusion always animated their conduct. They walked differently from the girls of today, whose bodies are made fit through sport, who mingle with young men easily and without embarrassment, as their equals. Even a thousand paces away in our time, you could tell the difference between a young girl and a woman who had had a physical relationship with a man simply by the way she walked and held herself. Young girls were more girlish than the girls of today, less like women, resembling the exotically tender hothouse plants that are raised in the artificially overheated atmosphere of a glasshouse, away from any breath of inclement wind; the artificially bred product of a certain kind of rearing and culture.
But that was how the society of the time liked its young girls—innocent and ignorant, well brought up and knowing nothing, curious and bashful, uncertain and impractical, destined by an education remote from real life to be formed and guided in marriage by a husband, without any will of their own. Custom and decency seemed to protect them as the emblem of its most secret ideal, the epitome of demure feminine conduct, virginal and unworldly. But what a tragedy if one of these young girls had wasted her time, and at twenty-five or thirty was still unmarried! Convention mercilessly decreed that an unmarried woman of thirty must remain in a state of inexperience and naivety, feeling no desires—it was a state not at all suitable for her at her present age—preserving herself intact for the sake of the family and ‘decency’. The tender image of girlhood then usually turned into a sharp and cruel caricature. An unmarried woman of her age had been ‘left on the shelf’, and a woman left on the shelf became an old maid. The humorous journals, with their shallow mockery, made fun of old maids all the time. If you open old issues of the Fliegende Blätter or another specimen of the humorous press of the time, it is horrifying to see, in every edition, the most unfeeling jokes cracked at the expense of aging unmarried women whose nervous systems were so badly disturbed that they could not hide what, after all, was their natural longing for love. Instead of acknowledging the tragedy of these sacrificial lives which, for the sake of the family and its good name, had to deny the demands of nature and their longing for love and motherhood, people mocked them with a lack of understanding that repels us today. But society is always most cruel to those who betray its secrets, showing where its dishonesty commits a crime against nature.
If bourgeois convention of the time desperately tried to maintain the fiction that a woman of the ‘best circles’ had no sexuality and must not have any until she was married—for anything else would make her an immoral creature, an outcast from her family—then it was still obliged to admit that such instincts really were present in a young man. And as experience had shown that young men who had reached sexual maturity could not be prevented from putting their sexuality into practice, society limited itself to the modest hope that they could take their unworthy pleasures extramurally, outside the sanctified precincts of good manners. Just as cities conceal an underground sewage system into which all the filth of the cesspits is diverted under their neatly swept streets, full of beautiful shops selling luxury goods, beneath their elegant promenades, the entire sexual life of young men was supposed to be conducted out of sight, below the moral surface of society. The dangers to which a young man would expose himself did not matter, or the spheres into which he ventured, and his mentors at school and at home sedulously refrained from explaining anything about that to him. Now and then, in the last years of that moral society’s existence, an occasional father with ‘enlightened ideas’, as it was put at the time, put some thought to the matter and, as soon as the boy began to show signs of growing a beard, tried to help him in a responsible way. He would summon the family doctor; who sometimes asked the young man into a private room, ceremoniously cleaning his glasses before embarking on a lecture about the dangers of sexually transmitted diseases, and urging the young man, who by this time had usually informed himself about them already, to indulge in moderation and remember to take certain precautions. Other fathers employed a still stranger method; they hired a pretty maidservant for their domestic staff, and it was this girl’s job to give the young man practical instruction. Such fathers thought it better for a son to get this troublesome business over and done with under their own roof. This method also, to all appearances, preserved decorum and in addition excluded the danger that the young man might fall into the hands of some ‘artful and designing person’. One method of enlightenment, however, remained firmly banned in all forms and by all those in authority—the open and honest one.
What opportunities were open to a young man of the bourgeois world? In all other classes of society, including the so-called lower classes, the problem was not a problem at all. In the country, a farm labourer of seventeen would be sleeping with a maidservant, and if there were consequences of the relationship it was not so very important. In most of our Alpine villages the numbers of illegitimate children far exceeded those born in wedlock. In the urban proletariat, again, a young working man would ‘live in sin’ with a woman of his class when he could not afford to get married yet. Among the Orthodox Jews of Galicia, a young man of seventeen who had only just reached sexual maturity was given a bride, and he could be a grandfather by the time he was forty. Only in our bourgeois society was the real solution to the problem, early marriage, frowned upon, because no paterfamilias would have entrusted his daughter to a young man of twenty-two or twenty. Someone so young was not thought mature enough. Here again we can detect dishonesty, for the bourgeois calendar was by no means synchronised with the rhythms of nature. While nature brings a young
man to sexual maturity at sixteen or seventeen, in the society of that time he was of marriageable status only when he had a ‘position in society’, and that was unlikely to be before he was twenty-five or twenty-six. So there was an artificial interval of six, eight or ten years between real sexual maturity and society’s idea of it, and in that interval the young man had to fend for himself in his private affairs or ‘adventures’.