We lived well, we lived with light hearts and minds at ease in old Vienna, and the Germans to the north looked down with some annoyance and scorn at us, their neighbours on the Danube who, instead of being capable and efficient like them and observing strict principles of order, indulged themselves, ate well, enjoyed parties and the theatre, and made excellent music on those occasions. Instead of cultivating German efficiency, which finally embittered and destroyed the lives of all other peoples, instead of the greedy will of Germany to rise supreme and forge a way forward, we Viennese loved to chat at our ease; we liked pleasant social gatherings, and in a kindly and perhaps lax spirit of concord we let all have their share without grudging it. ‘Live and let live’ was famous as a Viennese principle, a principle that still seems to me more humane than any categorical imperative, and it reigned supreme in all social circles. Poor and rich, Czechs and Germans, Christians and Jews lived peacefully together in spite of the occasional needling remark, and even political and social movements did not have that terrible spitefulness that eventually made its way into the bloodstream of the time as a poisonous residue of the First World War. In the old Austria you fought chivalrously; you might complain in the newspapers and parliament, but then the deputies, after delivering their Ciceronian tirades, would sit happily together over coffee or a beer, talking on familiar terms. Even when Lueger, leader of the anti-Semitic party,[4] became mayor of the city, nothing changed in private social relationships, and I personally must confess that I never felt the slightest coldness or scorn for me as a Jew either in school, at the university, or in literature. Hatred between country and country, nation and nation, the occupants of one table and those of another, did not yet leap to the eye daily from the newspaper, it did not divide human beings from other human beings, nations from other nations. The herd instinct of the mob was not yet as offensively powerful in public life as it is today; freedom in what you did or did not do in private life was something taken for granted—which is hardly imaginable now—and toleration was not, as it is today, deplored as weakness and debility, but was praised as an ethical force.
For I was not born into a century of passion. It was a well-ordered world with a clear social structure and easy transitions between the parts of that structure, a world without haste. The rhythm of the new speed had not yet transferred itself from machinery, the motor car, the telephone and the aeroplane to humanity. Time and age were judged by different criteria. People lived a more leisurely life, and when I try to picture the figures of the adults who played a large part in my childhood it strikes me how many of them grew stout before their time. My father, my uncle, my teacher, the salesmen in shops, the musicians in the Philharmonic at their music desks were all portly, ‘dignified’ men at the age of forty. They walked slowly, they spoke in measured tones, and in conversation they stroked their well-groomed beards, which were often already grey. But grey hair was only another mark of dignity, and a ‘man of mature years’ deliberately avoided the gestures and high sprits of youth as something unseemly. Even in my earliest childhood, when my father was not yet forty, I cannot remember ever seeing him run up or down a staircase, or indeed do anything in visible haste. Haste was not only regarded as bad form, it was in fact superfluous, since in that stable bourgeois world with its countless little safeguards nothing sudden ever happened. Those disasters that did take place on the periphery of our world did not penetrate the well-lined walls of our secure life. The Boer War, the Russo-Japanese War, even the Balkan Wars did not make any deep impression on my parents’ lives. They skimmed all the war reporting in the paper as indifferently as they looked at the sports headlines. And what, indeed, did anything that happened outside Austria have to do with them, what change did it bring to their lives? In the serene epoch of their Austria, there was no upheaval in the state, no abrupt destruction of their values. Once, when securities fell by four or five points on the stock exchange, it was called a ‘crash’ and discussed with furrowed brow as a catastrophe. People complained of high taxes more out of habit that from any real conviction, and by comparison with those of the post-war period the taxes then were only a kind of little tip you gave the state. The most precise stipulations were laid down in wills for ways to protect grandsons and great-grandsons from any loss of property, as if some kind of invisible IOU guaranteed safety from the eternal powers, and meanwhile people lived comfortably and tended their small worries like obedient domestic pets who were not really to be feared. When an old newspaper from those days happens to fall into my hands, and I read the excitable reports of some small local council election, when I try to remember the plays at the Burgtheater with their tiny problems, or think of the disproportionate agitation of our youthful debates on fundamentally unimportant matters, I cannot help smiling. How Lilliputian all those anxieties were, how serene that time! The generation of my parents and grandparents was better off, they lived their lives from one end to the other quietly in a straight, clear line. All the same, I do not know whether I envy them. For they drowsed their lives away remote from all true bitterness, from the malice and force of destiny; they knew nothing about all those crises and problems that oppress the heart but at the same time greatly enlarge it. How little they knew, stumbling along in security and prosperity and comfort, that life can also mean excess and tension, constant surprise, can be turned upside down; how little they guessed in their touching liberal optimism that every new day dawning outside the window could shatter human lives. Even in their darkest nights they never dreamt how dangerous human beings can be, or then again how much power they can have to survive dangers and surmount trials. We who have been hunted through the rapids of life, torn from our former roots, always driven to the end and obliged to begin again, victims and yet also the willing servants of unknown mysterious powers, we for whom comfort has become an old legend and security, a childish dream, have felt tension from pole to pole of our being, the terror of something always new in every fibre. Every hour of our years was linked to the fate of the world. In sorrow and in joy we have lived through time and history far beyond our own small lives, while they knew nothing beyond themselves. Every one of us, therefore, even the least of the human race, knows a thousand times more about reality today than the wisest of our forebears. But nothing was given to us freely; we paid the price in full.
4
Karl Lueger, 1844-1910, leader of the Austrian Christian Socialist party. Although he did hold anti-Semitic opinions, he was generally regarded as a good mayor of Vienna. Zweig returns to him later in this chapter.