The Man Without Qualities

by Robert Musil

  Ulrich was humorously evasive.

  Diotima did not laugh, but barely smiled. She was accustomed to witty men, but they were all something else besides. Paradox for the sake of paradox struck her as immature, and aroused the need to remind her cousin of the seriousness of the reality that lent to this great national undertaking dignity as well as responsibility. In a tone of finality, she made a fresh start. Ulrich involuntarily sought between her words those black-and-yellow tapes that are used for interleaving and fastening official papers in Austrian government offices; but what came from Diotima’s lips were by no means only bureaucratic formulas but also such cultural code words as “soulless age, dominated only by logic and psychology” or “the present and eternity,” and suddenly there was mention of Berlin, too, and the “treasure of feeling” Austria had still preserved, in contrast to Prussia.

  Ulrich attempted several times to interrupt these ex cathedra pronouncements, but the vestry incense of high bureaucracy instantly clouded over the interruption, gently veiling its tactlessness. Ulrich was astonished. He rose. His first visit was clearly at an end.

  During these moments of his retreat Diotima treated him with that bland courtesy, carefully and pointedly a little overdone, which she had learned by imitating her husband. He used it in his dealings with young aristocrats who were his subordinates but might one day be his ministers. There was, in her manner of inviting him to come again, a touch of that supercilious uneasiness of the intellectual when faced with a ruder vitality. When he held her gentle, weightless hand in his own once more, they looked into each other’s eyes. Ulrich had the distinct impression that they were destined to cause each other considerable annoyance through love.

  “Truly,” he thought, “a hydra of a beauty.” He had meant to let the great patriotic campaign wait for him in vain, but it seemed to have become incarnate in the person of Diotima and stood ready to swallow him up. It was a semi-comical feeling: despite his maturity and experience, he felt like a destructive little worm being eyed attentively by a large chicken. “For heaven’s sake,” he thought, “I can’t let myself be provoked to petty derelictions by this giantess of the soul!” He had had enough of his affair with Bonadea, and he committed himself to exercise the utmost restraint.

  As he was leaving the apartment, he was cheered by a pleasant impression he had already had on his arrival. A little chambermaid with dreamy eyes showed him out. In the darkness of the entrance hall her eyes, fluttering up to his for the first time, had been like black butterflies; now, as he left, they floated down through the darkness like black snowflakes. There was something Arabian or Algerian-Jewish about the little girl, something so unobtrusively sweet that Ulrich again forgot to take a good look at her. It was only when he was out in the street again that he felt what an uncommonly alive and refreshing sight the little maid was after Diotima’s presence.

  23

  A GREAT MAN’S INITIAL INTERVENTION

  Ulrich’s departure had left both Diotima and her maid in a state of vague excitement. But while the little black lizard always felt as though she had been allowed to flit up a high, shimmering wall whenever she saw a distinguished visitor to the door, Diotima handled her impression of Ulrich with the conscientiousness of a woman who doesn’t really mind feeling touched though she should because she has the ability to keep herself gently in check. Ulrich did not know that on that same day another man had entered her life to lift her up like a giant mountain offering a tremendous view.

  Dr. Paul Arnheim had called on her soon after arriving in town.

  He was immeasurably rich. His father was the mightiest mogul of “Iron Germany,” that is, Bismarck’s Germany, to which even Section Chief Tuzzi had condescended. Tuzzi was laconic on principle. He felt that puns and the like, even if one could not do entirely without them in witty conversation, had better not be too good, because that would be middle-class. He had advised his wife to treat this visitor with marked distinction, for even if his kind were not yet on top in the German Reich, and their influence at Court was not to be compared with that of the Krupps, they might, in his opinion, be on top tomorrow. He also passed on to her a confidential rumor that the son—a man well into his forties, incidentally—was aiming not merely at his father’s position but was preparing himself, based on the trend of the times and his international connections, to become a Reichsminister someday. Tuzzi of course regarded this as completely out of the question, unless a world cataclysm were to pave the way.

  He had no idea what a tempest his words unleashed in his wife’s imagination. In her circle it was a matter of principle not to think too highly of “men in trade,” but like every person of bourgeois outlook, she admired wealth in those depths of the heart that are quite immune to convictions, and the prospect of actually meeting so incredibly rich a man made her feel as if golden angel’s wings had come down to her from on high. Ever since her husband’s rise, Ermelinda Tuzzi was not entirely unaccustomed to consorting with fame and riches. But fame based on intellectual achievements melts away with surprising speed as one becomes socially involved with its bearers, and feudal wealth manifests itself either in the foolish debts of young attachés or is constrained by a traditional style of living without ever attaining the brimming profusion of freely piled-up mountains of money and the brilliant cascading showers of gold with which the great banks and industrial combines fuel their business. All Diotima knew of banks was that even their middle-echelon executives traveled first-class on business, while she always had to go second-class unless accompanied by her husband. This was the standard by which she imagined the luxury that must surround the top despots of financial operations on so oriental a scale.

  Her little maid, Rachel—it goes without saying that Diotima pronounced it in the French style—had heard fantastic things. The least she had to report was that the nabob had arrived in his own private train, had reserved an entire hotel, and had brought a little black slave with him. The truth was considerably more modest, if only because Paul Arnheim never acted conspicuously. Only the little blackamoor was real. Some years ago, on a trip in southernmost Italy, Arnheim had picked him out of a traveling dance troupe, partly for show and partly from an impulse to raise a fellow creature from the depths and carry out God’s work by opening up the life of the mind to him. He soon enough lost interest and used the now sixteen-year-old boy only as a servant, even though before the boy was fourteen Arnheim had been giving him Stendhal and Dumas to read.

  But even though the rumors her maid brought home were so childish in their extravagance that Diotima had to smile, she made her repeat them word for word, because she found it charming and unspoiled, as was only possible in this one great city, which was “rife with culture to the point of innocence.” And the little black boy surprisingly caught even her imagination.

  Diotima was the eldest of three daughters of a secondary-school teacher without private means, so that Tuzzi had been considered a good catch for her even before he had been anything but an as yet unknown middle-class vice-consul. In her girlhood she had had nothing but her pride, and since her pride had nothing to be proud about, it was only a rolled-up propriety bristling with feelers of sensitivity. But even such a posture may conceal ambition and daydreams, and can be an unpredictable force.

  If Diotima had at first been lured by the prospect of distant entanglements in distant lands, she was soon disappointed. After a few years her experience served only as a discreetly exploited advantage over women friends who envied her her slight aura of the exotic, and it could not ward off the realization that at such foreign posts life remains, by and large, the life one has brought along with the rest of one’s baggage. For a long time, Diotima’s ambitions had been close to ending up in the genteel hopelessness of the fifth service grade, until by chance her husband’s career took a sudden upward turn when a benevolent minister of a “progressive” cast of mind took this bourgeois into the central office of the ministry itself. In this position, Tuzzi was now approach
ed by many people who wanted something from him, and from this moment something came alive in Diotima, almost to her own amazement, a treasure of memories of “spiritual beauty and grandeur” ostensibly gathered in a cultured home and the great world centers, but which in fact she had probably acquired in a girls’ private school as a model student, and this she began turning cautiously to account. Her husband’s sober but uncommonly dependable intelligence inevitably attracted attention to her as well, and as soon as she noticed that her cultural advantages were being appreciated, she joyfully began to slip little “high-minded” ideas into the conversation in the right places, as completely guileless as a damp little sponge releasing the moisture it had previously soaked up for no particular purpose. And gradually, as her husband rose further in rank, more and more people were drawn into association with him, and her home became a “salon” which enjoyed a reputation as a place where “society and intellect” met. Now that she was seeing persons of consequence in many fields, Diotima began as well to seriously discover herself. Her feeling for what was correct, still on the alert as it had been in school, still adept at remembering its lessons and at bringing things together into an amiable unity, simply by extension, turned into a form of intellect in itself, and the Tuzzi house won a recognized position.

  24

  CAPITAL AND CULTURE. DIOTIMA’S FRIENDSHIP WITH COUNT LEINSDORF, AND THE OFFICE OF BRINGING DISTINGUISHED VISITORS INTO ACCORD WITH THE SOUL

  But it took Diotima’s friendship with Count Leinsdorf to make her salon an institution.

  Among the parts of the body after which friends are named, Count Leinsdorf’s was so situated between the head and the heart that Diotima would have to be considered a bosom friend, if such a term were still in use. His Grace revered Diotima’s mind and beauty without permitting himself any unseemly intentions. His patronage not only gave Diotima’s salon an unassailable position but conferred on it—as he liked to say—an official status.

  For his own person, His Grace the Imperial Liege-Count Leinsdorf was “nothing but a patriot.” But the state does not consist only of the Crown and the people, with the administrative machinery in between; there is something else besides: thought, morality, principle! Devout as His Grace was, as a man permeated with a sense of responsibility who, incidentally, also ran factories on his estates, he never closed his mind to the realization that the human mind these days has in many respects freed itself from the tutelage of the Church. He could not imagine how a factory, for example, or a stock-exchange deal in wheat or sugar could be conducted on religious principles; nor was there any conceivable way to run a modern, large-scale landed estate rationally without the stock exchange and industry. When His Grace’s business manager showed him how a certain deal could be made more profitably with a group of foreign speculators than in partnership with the local landed nobility, in most cases His Grace had to choose the former, because objective conditions have a rationale of their own, and this cannot be defied for sentimental reasons by the head of a huge economic enterprise who bears the responsibility not only for himself but for countless other lives as well. There is such a thing as a professional conscience that in some cases contradicts the religious conscience, and Count Leinsdorf was convinced that in such a case even the Cardinal Archbishop would not act differently than he. Of course, Count Leinsdorf was always willing to deplore this state of affairs at public sessions of the Upper House and to express the hope that life would find its way back to the simplicity, naturalness, supernaturalness, soundness, and necessity of Christian principles. Whenever he opened his mouth to make such pronouncements, it was as though an electric contact had been opened, and he flowed in a different circuit. The same thing happens to most people, in fact, when they express themselves in public, and if anyone had reproached Count Leinsdorf with doing in private what he denounced in public, he would, with saintly conviction, have branded it the demagogic babble of subversives who lacked even a clue about the extent of life’s responsibilities. Nevertheless, he realized the prime importance of establishing a connection between the eternal verities and the world of business, which is so much more complicated than the lovely simplicity of tradition, and he also recognized that such a connection could not be found anywhere but in the profundities of middle-class culture. With its great ideas and ideals in the spheres of law, duty, morality, and beauty, it reached even the common everyday struggles and contradictions of life, and seemed to him like a bridge made of tangled living plants. It did not, of course, offer as firm and secure a foothold as the dogmas of the Church, but it was no less necessary and responsible, which is why Count Leinsdorf was not only a religious idealist but also a passionate civilian idealist.

  These convictions of His Grace’s corresponded to the composition of Diotima’s salons. These gatherings were celebrated for the fact that on her “great days” one ran into people one could not exchange a single word with because they were too well known in some special field or other for small talk, while in many cases one had never even heard the name of the specialty for which they were world-famous. There were Kenzinists and Canisians, a grammarian of Bo might come up against a partigen researcher, a tokontologist against a quantum physicist, not to mention the representatives of new movements in arts and literature that changed their labels every year, all permitted to circulate in limited numbers along with their better-recognized colleagues. In general, things were so arranged that a random mixture blended harmoniously, except for the young intellectuals, whom Diotima usually kept apart by means of special invitations, and those rare or special guests whom she had a way of unobtrusively singling out and providing with a special setting. What distinguished Diotima’s gatherings from all similar affairs was, incidentally, if one may say so, the lay element; people from the world of applied ideas, the kind who—in Diotima’s words—had once spread out around a core of theological studies as a flock of faithful doers, really an entire community of lay brothers and sisters—in short, the element of action. But now that theology has been displaced by economics and physics, and Diotima’s list of administrators of the spirit on earth who were to be invited had grown with time to resemble the Catalogue of Scientific Papers of the Royal Society, the new lay brothers and sisters were correspondingly a collection of bank directors, technicians, politicians, high officials, and ladies and gentlemen of society with their hangers-on.

  Diotima made a particular point of cultivating the women, although she gave preference to the “ladies” over the “intellectuals” among them. “Life is much too overburdened with knowledge these days,” she was accustomed to say, “for us to be able to do without the ‘unfragmented woman.’” She was convinced that only the unfragmented woman still possessed the fated power to embrace the intellect with those vital forces that, in her opinion, it obviously sorely needed for its salvation. This concept of the entwining woman and the power of Being, incidentally, redounded greatly to her credit among the young male nobility who attended regularly because it was considered the thing to do and because Tuzzi was not unpopular; for the unfragmented Being is something the nobility really takes to, and more specifically, at the Tuzzis’ couples could become deeply absorbed in conversation without attracting attention; so that for tender rendezvous and long heart-to-heart talks, her house—though Diotima had no inkling of this—was even more popular than a church.

  His Grace the Liege-Count Leinsdorf summed up these two social elements, so various in themselves, which mingled at Diotima’s—when he did not simply call them “the true elite”—as “capital and culture.” But he liked best of all to think of them in terms of “official public service,” a concept that had pride of place in his thinking. He regarded every accomplishment, that of the factory worker or the concert singer as well as that of the civil servant, as a form of official service.

  “Every person,” he would say, “performs an office within the state; the worker, the prince, the artisan, are all civil servants.” This was an emanation of his always and u
nder all circumstances impartial way of thinking, ignorant of bias, and in his eyes even the ladies and gentlemen of the highest society performed a significant if not readily definable office when they chatted with learned experts on the Bogazköy inscriptions or the question of lamellibranchiate mollusks, while eyeing the wives of prominent financiers. This concept of official public service was his version of what Diotima referred to as the religious unity, lost since the Middle Ages, of all human activity.

  All enforced sociability, such as that at the Tuzzis’, beyond a certain naïve and crude level, springs basically from the need to simulate a unity that could govern all of humanity’s highly varied activities and that is never there. This simulation was what Diotima called culture, usually, with special amplification, “our Old Austrian culture.” As her ambition had expanded to embrace intellect, she had learned to use this term more and more often. She understood by it: the great paintings of Velázquez and Rubens hanging in the Imperial Museum; the fact that Beethoven was, so to speak, an Austrian; Mozart, Haydn, St. Stephen’s Cathedral, the Burgtheater; the weighty traditional ceremonials at the Imperial Court; Vienna’s central district, where the smartest dress and lingerie shops of an empire with fifty million inhabitants were crowded together; the discreet manners of high officials; Viennese cuisine; the aristocracy, which considered itself second to none except the English, and their ancient palaces; high society’s tone of sometimes genuine, mostly sham, aestheticism. She also understood by it the fact that in this country so eminent a gentleman as Count Leinsdorf had taken her under his wing and made her house the center of his own cultural endeavors. She did not know that His Grace was also moved by the consideration that it was not quite the thing to open his own noble house to innovations that might easily get out of hand. Count Leinsdorf was often secretly horrified by the freedom and indulgence with which his beautiful friend spoke of human passions and the turmoil they cause, or of revolutionary ideas. But Diotima did not notice this. She drew a line, as it were, between public immodesty and private modesty, like a female physician or a social worker. She was acutely sensitive to any word that touched her too personally, but impersonally she would talk freely about anything, and could only feel that Count Leinsdorf found the mixture most appealing.