You have always reproached me (either alone or in front of others, since you have no feeling for the humiliation of the latter, and your children’s affairs were always public) for living in peace and quiet, warmth and abundance, lacking nothing, thanks to your hard work. I think of remarks that must positively have worn grooves in my brain, such as: „When I was only seven I had to push a handcart from village to village.” „We all had to sleep in one room.” „We were glad when we got potatoes.” „For years I had open sores on my legs because I did not have enough warm clothes.” „I was only a little boy when I was sent to Pisek to work in a store.” „I got nothing from home, not even when I was in the army, but still I managed to send money home.” „But for all that, for all that—Father was always Father to me. Ah, nobody knows what that means these days! What do these children know? Nobody’s been through that!
Does any child understand such things today?” Under other conditions such stories might have been very educational, they might have been a way in encouraging one and strengthening one to endure torments and deprivations similar to those one’s father had undergone. But that wasn’t what you wanted at all; the situation had, after all, become quite different as a result of all your efforts, and there was no opportunity to distinguish oneself as you had done. Such an opportunity would first of all have had to be created by violence and revolutions, it would have meant breaking away from home (assuming one had had the resolution and strength to do so and that Mother wouldn’t have worked against it, for her part, with other means) But that was not what you wanted at all, that you termed ingratitude, extravagance, disobedience, treachery, madness. And so, while on the one hand you tempted me to it by means of example, story, and humiliation, on the other hand you forbade it with the utmost severity. Otherwise, for instance you ought to have been delighted with Ottla’s Zürau escapade*—apart from the accompanying circumstances. She wanted to get back to the country from which you had come, she wanted work and hardship such as you had had, she did not want to depend on the fruits of your labor, just as you yourself were independent of your father. Were those such dreadful intentions? Was that so remote from your example and your precept? Well, Ottla’s intentions finally came to nothing in practice, were indeed perhaps carried out in a somewhat ridiculous way, with too much fuss, and she did not have enough consideration for her parents.
But was that exclusively her fault and not also the fault of the circumstances and, above all, of the fact that you were so estranged from her? Was she any less estranged from you (as you later tried to convince yourself) in the business than afterward at Zürau? And would you not quite certainly have had the power (assuming you could have brought yourself to do so) to turn that escapade into something very good by means of encouragement, advice, and supervision, perhaps even merely by means of toleration? *Refers to his sister Ottla’s taking over the management of a farm in the German-Bohemian town of Zürau. Kafka spent time with her there during his illness in 1917-18. (Ed.) In connection with such experiences you used to say, in bitter jest, that we were too well off. But that joke is, in a sense, no joke at all. What you had to fight for we received from your hand, but the fight for external life, a fight that was instantly open to you and which we are, of course, not spared either, we now have to fight for only late in life, in our maturity but with only childish strength. I do not say that our situation is therefore inevitably less favorable than yours was, on the contrary, it is probably no better and no worse (although this is said without reference to our different natures), only we have the disadvantage of not being able to boast of our wretchedness and not being able to humiliate anyone with it as you have done with your wretchedness. Nor do I deny that it might have been possible for me to really enjoy the fruits of your great and successful work; that I could have turned them to good account and, to your joy, continued to work with them; but here again, our estrangement stood in the way. I could enjoy what you gave, but only in humiliation, weariness, weakness, and with a sense of guilt. That was why I could be grateful to you for everything only as a beggar is, and could never show it by doing the right things. The next external result of this whole method of upbringing was that I fled everything that even remotely reminded me of you.
First, the business. In itself, especially in my childhood, so long as it was still a simple shop, I ought to have liked it very much, it was so full of life, lit up in the evening, there was so much to see and hear; one was able to help now and then, to distinguish oneself, and, above all, to admire you for your magnificent commercial talents, for the way you sold things, managed people, made jokes, were untiring, in case of doubt knew how to make the right decision immediately, and so forth; even the way you wrapped a parcel or opened a crate was a spectacle worth watching; all this was certainly not the worst school for a child. But since you gradually began to terrify me on all sides and the business and you became one thing for me, the business too made me feel uneasy. Things that had at first been a matter of course for me there now began to torment and shame me, particularly the way you treated the staff. I don’t know, perhaps it was the same in most businesses (in the Assicurazioni Generali, for instance, in my time it was really similar, and the explanation I gave the director for my resignation was, though not strictly in accordance with the truth, still not entirely a lie: my not being able to bear the cursing and swearing, which incidentally had not actually been directed at me; it was something to which I had become too painfully sensitive from home), but in my childhood other businesses did not concern me. But you I heard and saw shouting, cursing, and raging in the shop, in a way that in my opinion at that time had no equal anywhere in the world. And not only cursing, but other sorts of tyrannizing. For instance, the way you pushed goods you did not want to have mixed up with others off the counter—only the thoughtlessness of your rage was some slight excuse—and how the clerk had to pick them up. Or your constant comment about a clerk who had TB: „The sooner that sick dog croaks the better.” You called the employees „paid enemies,” and that was what they were, but even before they became that, you seemed to me to be their „paying enemy.” There, too, I learned the great lesson that you could be unjust; in my own case I would not have noticed it so soon, for there was too much accumulated sense of guilt in me ready to admit that you were right; but in the shop, in my childish view—which later, of course, became somewhat modified, although not too much so—were strangers, who were after all, working for us and for that reason had to live in constant dread of you.
Of course I exaggerated, because I simply assumed you had as terrible an effect on these people as on me. If it had been so, they could not have lived at all; since, however they were grown-up people, most of them with excellent nerves, they shook off this abuse without any trouble and in the end it did you much more harm than it did them. But it made the business insufferable to me, reminding me far too much of my relations with you; quite apart from your proprietary interest and apart from your mania for domination even as a businessman, you were so greatly superior to all those who ever came to learn the business from you that nothing they ever did could satisfy you, and you must, as I assumed, in the same way be forever dissatisfied with me too. That was why I could not help siding with the staff; I did it also, by the way, because from sheer nervousness I could not understand how anyone could be so abusive to a stranger, and therefore—from sheer nervousness and for no other reason than my own security—I tried to reconcile the staff, which must, I thought, be in a terrible state of indignation, with you and with our family. To this end it was not enough for me to behave in an ordinary decent way toward the staff, or even modestly; more than that, I had to be humble, not only be first to say „good morning” or „good evening,” but if at all possible I had to forestall any return of the greeting. And even if I, insignificant creature that I was, down below, had licked their feet it would still have been no compensation for the way that you, the master, were lashing out at them up above. This relationship that I came to have toward my fellow man extended beyond the limits of the business and on into the future (something similar, but not so dangerous and deep—going as in my case, is for instance Ottla’s taste for associating with poor people, sitting together with the maids, which annoys you so much, and the like). In the end I was almost afraid of the business and, in any case, it had long ceased to be any concern of mine even before I went to the Gymnasium and hence was taken even further away from it. Besides, it seemed to be entirely beyond my resources and capacities since, as you said, it exhausted even yours.
You then tried (today this seems to me both touching and shaming) to extract, nevertheless, some little sweetness for yourself from my dislike of the business, of your world—a dislike that was after all very distressing to you—by asserting that I had no business sense, that I had loftier ideas in my head, and the like. Mother was, of course, delighted with this explanation that you wrung from yourself, and I too, in my vanity and wretchedness, let myself be influenced by it. But if it had really been only or mainly „loftier ideas” that turned me against the business (which I now, but only now, have come really and honestly to hate), they would have had to express themselves differently, instead of letting me float quickly and timidly through my schooling and my law studies until I finally landed at a clerk’s desk. If I was to escape from you, I had to escape from the family as well, even from Mother. True, one could always get protection from her, but only in relation to you. She loved you too much and was too devoted and loyal to you to have been for long an independent spiritual force in the child’s struggle. This was, incidentally, a correct instinct of the child, for with the passing of the years Mother became ever more closely allied to you; while, where she herself was concerned, she always kept her independence, within the narrowest limits, delicately and beautifully, and without ever essentially hurting you, still, with the passing of the years she more and more completely, emotionally rather than intellectually, blindly adopted your judgments and your condemnations with regard to the children, particularly in the case—certainly a grave one—of Ottla. Of course, it must always be borne in mind how tormenting and utterly wearing Mother’s position in the family was. She toiled in the business and in the house, and doubly suffered all the family illnesses, but the culmination of all this was what she suffered in her position between us and you. You were always affectionate and considerate toward her, but in this respect, you spared her just as little as we spared her. We all hammered ruthlessly away at her, you from your side, we from ours. It was a diversion, nobody meant any harm, thinking of the battle that you were waging with us and that we were waging with you, and it was Mother who got the brunt of all our wild feelings. Nor was it at all a good contribution to the children’s upbringing the way you—of course, without being in the slightest to blame for it yourself—tormented her on our account. It even seemed to justify our otherwise unjustifiable behavior toward her. How she suffered from us on your accounts and from you on our account, even without counting those cases in which you were in the right because she was spoiling us, even though this „spoiling” may sometimes have been only a quiet, unconscious counterdemonstration against your system. Of course, Mother could not have borne all this if she had not drawn the strength to bear it from her love for us all and her happiness in that love. My sisters were only partly on my side. The one who was happiest in her relation to you was Valli. Being closest to Mother, she fell in with your wishes in a similar way, without much effort and without suffering much harm. And because she reminded you of Mother, you did accept her in a more friendly spirit, although there was little Kafka material in her. But perhaps that was precisely what you wanted; where there was nothing of the Kafka’s, even you could not demand anything of the sort, nor did you feel, as with the rest of us, that something was getting lost which had to be saved by force. Besides, it may be that you were never particularly fond of the Kafka element as it manifested itself in women. Valli’s relationship to you would perhaps have become even friendlier if the rest of us had not disturbed it somewhat. Elli is the only example of the almost complete success of a breaking away from your orbit. When she was a child she was the last person I should have expected it of. For she was such a clumsy, tired, timid, bad-tempered, guilt-ridden, overmeek, malicious, lazy, greedy, miserly child, I could hardly bring myself to look at her, certainly not to speak to her, so much did she remind me of myself, in so very much the same way was she under the same spell of our upbringing. Her miserliness was especially abhorrent to me, since I had it to an, if possible, even greater extent. Miserliness is, after all, one of the most reliable signs of profound unhappiness; I was so unsure of everything that, in fact, I possessed only what I actually had in my hands or in my mouth or what was at least on the way there, and this was precisely what she, being in a similar situation, most enjoyed taking away from me. But all this changed when, at an early age—this is the most important thing—she left home, married, had children, and became cheerful, carefree, brave, generous, unselfish, and hopeful. It is almost incredible how you did not really notice this change at all, or at any rate did not give it its due, blinded as you were by the grudge you have always borne Elli and fundamentally still bear her to this day; only this grudge matters much less now, since Elli no longer lives with us and, besides, your love for Felix and your affection for Karl have made it less important.
Only Gerti sometimes has to suffer for it still. I scarcely dare write of Ottla; I know that by doing so I jeopardize the whole effect I hope for from this letter. In ordinary circumstances, that is, so long as she is not in particular need or danger, all you feel is only hatred for her; you yourself have confessed to me that in your opinion she is always intentionally causing you suffering and annoyance and that while you are suffering on her account she is satisfied and pleased. In other words, a sort of fiend. What an immense estrangement, greater still than that between you and me, must have come about between you and her, for such an immense misunderstanding to be possible. She is so remote from you that you scarcely see her any more, instead, you put a specter in the place where you suppose her to be. I grant you that you have had a particularly difficult time with her. I don’t, of course, quite see to the bottom of this very complicated case, but at any rate here was something like a kind of Löwy, equipped with the best Kafka weapons. Between us there was no real struggle; I was soon finished off; what remained was flight, embitterment, melancholy, and inner struggle. But you two were always in a fighting position, always fresh, always energetic. A sight as magnificent as it was desperate. At the very beginning you were, I am sure, very close to each other, because of the four of us Ottla is even today perhaps the purest representation of the marriage between you and Mother and of the forces it combined. I don’t know what it was that deprived you both of the happiness of the harmony between father and child, but I can’t help believing that the development in this case was similar to that in mine. On your side there was the tyranny of your own nature, on her side the Löwy defiance, touchiness, sense of justice, restlessness, and all that backed by the consciousness of the Kafka vigor. Doubtless I too influenced her, but scarcely of my own doing, simply through the fact of my existence. Besides, as the last to arrive, she found herself in a situation in which the balance of power was already established, and was able to form her own judgment from the large amount of material at her disposal. I can even imagine that she may, in her inmost being, have wavered for some time as to whether she should fling herself into your arms or into those of the adversaries; and it is obvious that at that time there was something you failed to do and that you rebuffed her, but if it had been possible, the two of you would have become a magnificently harmonious pair. That way I should have lost an ally, but the sight of you two would have richly compensated me; besides, the incredible happiness of finding complete contentment at least in one child would have changed you much to my advantage. All this, however, is today only a dream. Ottla has no contact with her father and has to seek her way alone, like me, and the degree of confidence, self-confidence, health, and ruthlessness by which she surpasses me makes her in your eyes more wicked and treacherous than I seem to you. I understand that. From your point of view she can’t be different. Indeed, she herself is capable of regarding herself with your eyes, of feeling what you suffer and of being—not desperate (despair is my business) but very sad.
You do see us together often enough, in apparent contradiction to this, whispering and laughing, and now and then you hear us mentioning you. The impression you get is that of impudent conspirators. Strange conspirators. You are, admittedly, a chief subject of our conversations, as of our thoughts ever since we can remember, but truly, not in order to plot against you do we sit together, but in order to discuss—with all our might and main, jokingly and seriously, in affection, defiance, anger, revulsion, submission, consciousness of guilt, with all the resources of our heads and hearts—this terrible trial that is pending between us and you, to examine it in all its details, from all sides, on all occasions, from far and near—a trial in which you keep on claiming to be the judge, whereas, at least in the main (here I leave a margin for all the mistakes I may naturally make) you are a party too, just as weak and deluded as we are. An example of the effect of your methods of upbringing, one that is very instructive in the context of the whole situation, is the case of Irma. On the one hand, she was, after all, a stranger, already grown up when she entered your business, and had to deal with you mainly as her employer, so that she was only partially exposed to your influence, and this at an age when she had already developed powers of resistance; yet, on the other hand, she was also a blood relation, venerating you as her father’s brother, and the power you had over her was far greater than that of a mere employer. And despite all this she, who, with her frail body, was so efficient, intelligent, hard-working, modest, trustworthy, unselfish, and loyal, who loved you as her uncle and admired you as her employer, she who proved herself in previous and in subsequent positions, was not a very good clerk to you. Her relationship with you was, in fact, nearly that of one of your children—pushed into that role, naturally, by us, too—and the power of your personality to bend others was, even in her case, so great that (admittedly only in relation to you and, it is to be hoped, without the deeper suffering of a child) she developed forgetfulness, carelessness, a sort of gallows humor, and perhaps even a shade of defiance, in so far as she was capable of that at all. And I do not even take into account that she was ailing, and not very happy in other respects either, and that she was burdened by a bleak home life. What was so illuminating to me in your relation to her, you yourself summed up in a remark that became classical for us, one that was almost blasphemous, but at the same time extraordinary evidence of the naďveté of your way of treating people: „The late lamented has left me quite a mess.” I might go on to describe further orbits of your influence and of the struggle against it, but there I would be entering uncertain ground and would have to construct things and, apart from that, the farther you are away from your business and your family, the pleasanter you have always become, easier to get on with, better mannered, more considerate, and more sympathetic (I mean outwardly, too), in exactly the same way as for instance an autocrat, when he happens to be outside the frontiers of his own country, has no reason to go on being tyrannical and is able to associate good-humoredly even with the lowest of the low. In fact, in the group photographs taken at Franzensbad, for instance, you always looked as big and jolly, among those sulky little people, as a king on his travels. This was something, I grant you, from which your children might have benefited too, if they had been capable of recognizing this even as little children, which was impossible; and if I, for one, had not had to live constantly within the inmost, strictest, binding ring of your influence, as, in fact, I did. Not only did I lose my family feeling, as you say; on the contrary, I did indeed have a feeling about the family, mostly in a negative sense, concerned with the breaking away from you (which, of course could never be done completely). Relations with people outside the family, however, suffered possibly still more under your influence. You are entirely mistaken if you believe I do everything for other people out of affection and loyalty, and for you and the family nothing, out of coldness and betrayal. I repeat for the tenth time: Even in other circumstances I should probably have become a shy and nervous person, but it is a long dark road from there to where I have really come. (Up to now I have intentionally passed over in silence relatively little in this letter, but now and later I shall have to keep silent about some things that are still too hard for me to confess—to you and to myself. I say this in order that if the picture as a whole should be somewhat blurred here and there, you should not believe that this is due to lack of evidence; on the contrary, there is evidence that might well make the picture unbearably stark. It is not easy to find a middle way.) Here, it is enough to remind you of early days. I had lost my self-confidence where you were concerned, and in its place had developed a boundless sense of guilt. (In recollection of this boundlessness I once wrote of someone, accurately: „He is afraid the shame will outlive him.”) I could not suddenly change when I was with other people; rather, I came to feel an even deeper sense of guilt with them, for, as I have already said, I had to make up to them for the wrongs you had done them in your business, wrongs in which I too had my share of responsibility.
Besides, you always had some objection to make, frankly or covertly, about everyone I associated with, and for this too I had to atone. The mistrust that you tried to instill into me toward most people, at business and at home (name a single person who was of importance to me in my childhood whom you didn’t at least once tear to shreds with your criticism), was, oddly enough, of no particular burden to you (you were strong enough to bear it; besides, it was perhaps really only a token of the autocrat). This mistrust (which was nowhere confirmed in the eyes of the little boy, since everywhere I saw only people excellent beyond any hope of emulation) turned in me to mistrust of myself and perpetual anxiety about everything else. There, then, I was in general certain of not being able to escape from you. That you were mistaken on this point was perhaps due to your actually never learning anything about my association with other people; and mistrustfully and jealously (I don’t deny, do I, that you are fond of me?) you assumed that I had to compensate elsewhere for the lack of a family life, since it must be impossible that away from home I should live in the same way. Incidentally, in this respect, it was precisely in my childhood that I did find a certain comfort in my very mistrust of my own judgment. I would say to myself: „Oh, you’re exaggerating, you tend too much to feel trivialities as great exceptions, the way young people always do.” But this comfort I later lost almost entirely, when I gained a clearer perspective of the world. I found just as little escape from you in Judaism. Here some measure of escape would have been thinkable in principle, moreover, it would have been thinkable that we might both have found each other in Judaism or that we even might have begun from there in harmony. But what sort of Judaism was it that I got from you? In the course of the years, I have taken roughly three different attitudes to it. As a child I reproached myself, in accord with you, for not going to the synagogue often enough, for not fasting, and so on. I thought that in this way I was doing a wrong not to myself but to you, and I was penetrated by a sense of guilt, which was, of course, always near at hand. Later, as a young man, I could not understand how, with the insignificant scrap of Judaism you yourself possessed, you could reproach me for not making an effort (for the sake of piety at least, as you put it) to cling to a similar, insignificant scrap. It was indeed, so far as I could see, a mere nothing, a joke—not even a joke. Four days a year you went to the synagogue, where you were, to say the least, closer to the indifferent than to those who took it seriously, patiently went through the prayers as a formality, sometimes amazed me by being able to show me in the prayer book the passage that was being said at the moment, and for the rest, so long as I was present in the synagogue (and this was the main thing) I was allowed to hang around wherever I liked. And so I yawned and dozed through the many hours (I don’t think I was ever again so bored, except later at dancing lessons) and did my best to enjoy the few little bits of variety there were, as for instance when the Ark of the Covenant was opened, which always reminded me of the shooting galleries where a cupboard door would open in the same way whenever one hit a bull’s-eye; except that there something interesting always came out and here it was always just the same old dolls without heads. Incidentally, it was also very frightening for me there, not only, as goes without saying, because of all the people one came into close contact with, but also because you once mentioned in passing that I too might be called to the Torah. That was something I dreaded for years.
But otherwise I was not fundamentally disturbed in my boredom, unless it was by the bar mitzvah, but that demanded no more than some ridiculous memorizing, in other words, it led to nothing but some ridiculous passing of an examination; and, so far as you were concerned, by little, not very significant incidents, as when you were called to the Torah and passed, in what to my way of feeling was a purely social event, or when you stayed on in the synagogue for the prayers for the dead, and I was sent away, which for a long time—obviously because of the being sent away and the lack of any deeper interest—aroused in me the more or less unconscious feeling that something indecent was about to take place.—That’s how it was in the synagogue; at home it was, if possible, even poorer, being confined to the first Seder, which more and more developed into a farce, with fits of hysterical laughter, admittedly under the influence of the growing children. (Why did you have to give way to that influence? Because you had brought it about.) This was the religious material that was handed on to me, to which may be added at most the outstretched hand pointing to „the sons of the millionaire Fuchs,” who attended the synagogue with their father on the High Holy Days. How one could do anything better with that material than get rid of it as fast as possible, I could not understand; precisely the getting rid of it seemed to me to be the devoutest action. Still later, I did see it again differently and realized why it was possible for you to think that in this respect too I was malevolently betraying you. You really had brought some traces of Judaism with you from the ghetto-like village community; it was not much and it dwindled a little more in the city and during your military service; but still, the impressions and memories of your youth did just about suffice for some sort of Jewish life, especially since you did not need much help of that kind, but came of robust stock and could personally scarcely be shaken by religious scruples unless they were strongly mixed with social scruples. Basically the faith that ruled your life consisted in your believing in the unconditional rightness of the opinions of a certain class of Jewish society, and hence actually, since these opinions were part and parcel of your own nature, in believing in yourself. Even in this there was still Judaism enough, but it was too little to be handed on to the child; it all dribbled away while you were passing it on. In part, it was youthful memories that could not be passed on to others; in part, it was your dreaded personality. It was also impossible to make a child, overacutely observant from sheer nervousness, understand that the few flimsy gestures you performed in the name of Judaism, and with an indifference in keeping with their flimsiness, could have any higher meaning. For you they had meaning as little souvenirs of earlier times, and that was why you wanted to pass them on to me, but since they no longer had any intrinsic value even for you you could do this only through persuasion or threat; on the one hand, this could not be successful, and on the other, it had to make you very angry with me on account of my apparent obstinacy, since you did not recognize the weakness of your position in this. The whole thing is, of course, no isolated phenomenon. It was much the same with a large section of this transitional generation of Jews, which had migrated from the still comparatively devout countryside to the cities. It happened automatically; only, it added to our relationship, which certainly did not lack in acrimony, one more sufficiently painful source for it. Although you ought to believe, as I do, in your guiltlessness in this matter too, you ought to explain this guiltlessness by your nature and by the conditions of the times, not merely by external circumstances; that is, not by saying, for instance, that you had too much work and too many other worries to be able to bother with such things as well. In this manner you tend to twist your undoubted guiltlessness into an unjust reproach to others. That can be very easily refuted everywhere and here too. It was not a matter of any sort of instruction you ought to have given your children, but of an exemplary life. Had your Judaism been stronger, your example would have been more compelling too; this goes without saying and is, again, by no means a reproach, but only a refutation of your reproaches. You have recently been reading Franklin’s memoirs of his youth. I really did purposely give you this book to read, though not, as you ironically commented, because of a little passage on vegetarianism, but because of the relationship between the author and his father, as it is there described, and of the relationship between the author and his son, as it is spontaneously revealed in these memoirs written for that son. I do not wish to dwell here on matters of detail. I have received a certain retrospective confirmation of this view of your Judaism from your attitude in recent years, when it seemed to you that I was taking more interest in Jewish matters.
As you have in advance an aversion to every one of my activities and especially to the nature of my interest, so you have had it here too. But in spite of this, one could have expected that in this case you would make a little exception. It was, after all, Judaism of your Judaism that was coming to life here, and with it also the possibility of entering into a new relationship between us. I do not deny that, had you shown interest in them, these things might, for that very reason, have become suspect in my eyes. I do not even dream of asserting that I am in this respect any better than you are. But it never came to the test. Through my intervention Judaism became abhorrent to you, Jewish writings unreadable; they „nauseated” you.—This may have meant you insisted that only that Judaism which you had shown me in my childhood was the right one, and beyond it there was nothing. Yet that you should insist on it was really hardly thinkable. But then the „nausea” (apart from the fact that it was directed primarily not against Judaism but against me personally) could only mean that unconsciously you did acknowledge the weakness of your Judaism and of my Jewish upbringing, did not wish to be reminded of it in any way, and reacted to any reminder with frank hatred. Incidentally, your negative high esteem of my new Judaism was much exaggerated; first of all, it bore your curse within it, and secondly in its development the fundamental relationship to one’s fellow men was decisive, in my case that is to say fatal. You struck closer to home with your aversion to my writing and to everything that, unknown to you, was connected with it. Here I had, in fact, got some distance away from you by my own efforts, even if it was slightly reminiscent of the worm that, when a foot treads on its tail end, breaks loose with its front part and drags itself aside. To a certain extent I was in safety; there was a chance to breathe freely. The aversion you naturally and immediately took to my writing was, for once, welcome to me. My vanity, my ambition did suffer under your soon proverbial way of hailing the arrival of my books: „Put it on my bedside table!” (usually you were playing cards when a book came), but I was really quite glad of it, not only out of rebellious malice, not only out of delight at a new confirmation of my view of our relationship, but quite spontaneously, because to me that formula sounded something like: „Now you are free!” Of course it was a delusion; I was not, or, to put it most optimistically, was not yet, free. My writing was all about you; all I did there, after all, was to bemoan what I could not bemoan upon your breast. It was an intentionally long and drawn-out leave-taking from you, yet, although it was enforced by you, it did take its course in the direction determined by me. But how little all this amounted to! It is only worth talking about because it happened in my life, otherwise it would not even be noted; and also because in my childhood it ruled my life as a premonition, later as a hope, and still later often as despair, and it dictated—yet again in your shape, it may be said—my few small decisions. For instance, the choice of a career. True, here you gave me complete freedom, in your magnanimous and, in this regard, even indulgent manner. Although here again you were conforming to the general method of treating sons in the Jewish middle class, which was the standard for you, or at least to the values of that class. Finally, one of your misunderstandings concerning my person played a part in this too. In fact, out of paternal pride, ignorance of my real life, and conclusions drawn from my feebleness, you have always regarded me as particularly diligent. As a child I was, in your view, always studying, and later always writing. This does not even remotely correspond to the facts. It would be more correct, and much less exaggerated, to say that I studied little and learned nothing; that something did stick in my mind after those many years is, after all, not very remarkable, since I did have a moderately good memory and a not too inferior capacity for learning; but the sum total of knowledge and especially of a solid grounding of knowledge is extremely pitiable in comparison with the expenditure of time and money in the course of an outwardly untroubled, calm life, particularly also in comparison with almost all the people I know. It is pitiable, but to me understandable. Ever since I could think, I have had such profound anxieties about asserting my spiritual and intellectual existence that I was indifferent to everything else. Jewish schoolboys in our country often tend to be odd; among them one finds the most unlikely things; but something like my cold indifference, scarcely disguised, indestructible, childishly helpless, approaching the ridiculous, and brutishly complacent, the indifference of a self-sufficient but coldly imaginative child, I have never found anywhere else; to be sure, it was the sole defense against destruction of the nerves by fear and by a sense of guilt. All that occupied my mind was worry about myself, and this in various ways. There was, for instance, the worry about my health; it began imperceptibly enough, with now and then a little anxiety about digestion, hair falling out, a spinal curvature, and so on; intensifying in innumerable gradations, it finally ended with a real illness. But since there was nothing at all I was certain of, since I needed to be provided at every instant with a new confirmation of my existence, since nothing was in my very own, undoubted, sole possession, determined unequivocally only by me—in sober truth a disinherited son—naturally I became unsure even to the thing nearest to me, my own body. I shot up, tall and lanky, without knowing what to do with my lankiness, the burden was too heavy, the back became bent; I scarcely dared to move, certainly not to exercise, I remained weakly; I was amazed by everything I could still command as by a miracle, for instance, my good digestion; that sufficed to lose it, and now the way was open to every sort of hypochondria; until finally under the strain of the superhuman effort of wanting to marry (of this I shall speak later), blood came from the lung, something in which the apartment in the Schönbornpalais—which, however, I needed only because I believed I needed it for my writing, so that even this belongs here under the same heading—may have had a fair share. So all this did not come from excessive work, as you always imagine. There were years in which, in perfectly good health, I lazed away more time on the sofa than you in all your life, including all your illnesses. When I rushed away from you, frightfully busy, it was generally in order to lie down in my room. My total achievement in work done, both at the office (where laziness is, of course, not particularly striking, and besides, mine was kept in bounds by my anxiety) and at home, is minute; if you had any real idea of it, you would be aghast. Probably I am constitutionally not lazy at all, but there was nothing for me to do. In the place where I lived I was spurned, condemned, fought to a standstill; and to escape to some other place was an enormous exertion, but that was not work, for it was something impossible, something that was, with small exceptions, unattainable for me. This was the state in which I was given the freedom of choice of a career. But was I still capable of making any use of such freedom? Had I still any confidence in my own capacity to achieve a real career? My valuation of myself was much more dependent on you than on anything else, such as some external success. That was strengthening for a moment, nothing more, but on the other side your weight always dragged me down much more strongly. Never shall I pass the first grade in grammar school, I thought, but I succeeded, I even got a prize; but I shall certainly not pass the entrance exam for the Gymnasium, but I succeeded; but now I shall certainly fail in the first year at the Gymnasium; no, I did not fail, and I went on and on succeeding. This did not produce any confidence, however; on the contrary, I was always convinced—and I had positive proof of it in your forbidding expression—that the more I achieved, the worse the final outcome would inevitably be. Often in my mind’s eye I saw the terrible assembly of the teachers (the Gymnasium is only the most obvious example, but it was the same all around me), as they would meet, when I had passed the first class, and then in the second class, when I had passed that, and then in the third, and so on, meeting in order to examine this unique, outrageous case, to discover how I, the most incapable, or at least the most ignorant of all, had succeeded in creeping up so far as this class, which now, when everybody’s attention had at last been focused on me, would of course instantly spew me out, to the jubilation of all the righteous liberated from this nightmare. To live with such fantasies is not easy for a child. In these circumstances, what could I care about my lessons? Who was able to strike a spark of real interest in me? Lessons, and not only lessons but everything around me, interested me as much, at that decisive age, as an embezzling bank clerk, still holding his job and trembling at the thought of discovery, is interested in the petty ongoing business of the bank, which he still has to deal with as a clerk.
That was how small and faraway everything was in comparison to the main thing. So it went on up to the qualifying exams which I really passed partly only through cheating, and then everything came to a standstill, for now I was free. If I had been concerned only with myself up to now, despite the discipline of the Gymnasium, how much more so now that I was free. So there was actually no such thing for me as freedom to choose my career, for I knew: compared to the main thing everything would be exactly as much a matter of indifference to me as all the subjects taught at school, and so it was a matter of finding a profession that would let me indulge this indifference without injuring my vanity too much. Law was the obvious choice. Little contrary attempts on the part of vanity, of senseless hope, such as a fortnight’s study of chemistry, or six months’ German studies, only reinforced that fundamental conviction. So I studied law. This meant that in the few months before the exams, and in a way that told severely on my nerves, I was positively living in an intellectual sense, on sawdust, which had moreover already been chewed for me in thousands of other people’s mouths. But in a certain sense this was exactly to my taste, as in a certain sense the Gymnasium had been earlier, and later my job as a clerk, for it all suited my situation. At any rate, I did show astonishing foresight; even as a small child I had had fairly clear premonitions about my studies and my career. From this side I did not expect rescue; here I had given up long ago. But I showed no foresight at all concerning the significance and possibility of a marriage for me; this up to now greatest terror of my life has come upon me almost completely unexpectedly. The child had developed so slowly, these things were outwardly all too remote; now and then the necessity of thinking of them did arise; but the fact that here a permanent, decisive and indeed the most grimly bitter ordeal loomed was impossible to recognize. In reality, however, the marriage plans turned out to be the most grandiose and hopeful attempts at escape, and, consequently their failure was correspondingly grandiose. I am afraid that because in this sphere everything I try is a failure, I shall also fail to make these attempts to marry comprehensible to you. And yet the success of this whole letter depends on it, for in these attempts there was, on the one hand, concentrated everything I had at my disposal in the way of positive forces, and, on the other hand, there also accumulated, and with downright fury, all the negative forces that I have described as being the result in part of your method of upbringing, that is to say, the weakness, the lack of self-confidence, the sense of guilt, and they positively drew a cordon between myself and marriage. The explanation will be hard for me also because I have spent so many days and nights thinking and burrowing through the whole thing over and over again that now even I myself am bewildered by the mere sight of it. The only thing that makes the explanation easier for me is your—in my opinion—complete misunderstanding of the matter; to correct slightly so complete a misunderstanding does not seem excessively difficult. First of all you rank the failure of the marriages with the rest of my failures; I should have nothing against this provided you accepted my previous explanation of my failure as a whole. It does, in fact, form part of the same series, only you underrate the importance of the matter, underrating it to such an extent that whenever we talk of it we are actually talking about quite different things. I venture to say that nothing has happened to you in your whole life that had such importance for you as the attempts at marriage have had for me. By this I do not mean that you have not experienced anything in itself as important; on the contrary, your life was much richer and more care-laden and more concentrated than mine, but for that very reason nothing of this sort has happened to you. It is as if one person had to climb five low steps and another person only one step, but one that is, at least for him, as high as all the other five put together; the first person will not only manage the five, but hundreds and thousands more as well, he will have led a great and very strenuous life, but none of the steps he has climbed will have been of such importance to him as for the second person that one, firstly high step, that step which it is impossible for him to climb even by exerting all his strength, that step which he cannot get up on and which he naturally cannot get past either. Marrying, founding a family, accepting all the children that come, supporting them in this insecure world and perhaps even guiding them a little, is, I am convinced, the utmost a human being can succeed in doing at all. That so many seem to succeed in this is no evidence to the contrary; first of all, there are not many who do succeed, and second, these not-many usually don’t „do” it, it merely „happens” to them; although this is not that utmost, it is still very great and very honorable (particularly since „doing” and „happening” cannot be kept clearly distinct). And finally, it is not a matter of this utmost at all, anyway, but only of some distant but decent approximation; it is, after all, not necessary to fly right into the middle of the sun, but it is necessary to crawl to a clean little spot on Earth where the sun sometimes shines and one can warm oneself a little. How was I prepared for this? As badly as possible. This is apparent from what has been said up to now. In so far as any direct preparation of the individual and any direct creation of the general basic conditions exist, you did not intervene much outwardly. And it could not be otherwise; what is decisive here are the general sexual customs of class, nation, and time. Yet you did intervene here too—not much, for such intervention must presuppose great mutual trust, and both of us had been lacking in this even long before the decisive time came—and not very happily, because our needs were quite different; what grips me need hardly touch you at all, and vice versa; what is innocence in you may be guilt in me, and vice versa; what has no consequences for you may be the last nail in my coffin. I remember going for a walk one evening with you and Mother; it was on Josephsplatz near where the Landerbank is today; and I began talking about these interesting things, in a stupidly boastful, superior, proud, detached (that was spurious), cold (that was genuine), and stammering manner, as indeed I usually talked to you, reproaching the two of you with having left me uninstructed; with the fact that my schoolmates first had to take me in hand, that I had been close to great dangers (here I was brazenly lying, as was my way, in order to show myself brave, for as a consequence of my timidity I had, except for the usual sexual misdemeanors of city children, no very exact notion of these „great dangers”); but finally I hinted that now, fortunately, I knew everything, no longer needed any advice, and that everything was all right. I had begun talking about all this mainly because it gave me pleasure at least to talk about it, and also out of curiosity, and finally to avenge myself somehow on the two of you for something or other. In keeping with your nature you took it quite simply, only saying something to the effect that you could give me advice about how I could go in for these things without danger. Perhaps I did want to lure just such an answer out of you; it was in keeping with the prurience of a child overfed with meat and all good things, physically inactive, everlastingly occupied with himself; but still, my outward sense of shame was so hurt by this—or I believed it ought to be so hurt—that against my will I could not go on talking to you about it and, with arrogant impudence, cut the conversation short. It is not easy to judge the answer you gave me then; on the one hand, it had something staggeringly frank, sort of primeval, about it; on the other hand, as far as the lesson itself is concerned, it was uninhibited in a very modern way. I don’t know how old I was at the time, certainly not much over sixteen.
It was, nevertheless, a very remarkable answer for such a boy, and the distance between the two of us is also shown in the fact that it was actually the first direct instruction bearing on real life I ever received from you. Its real meaning, however, which sank into my mind even then, but which came partly to the surface of my consciousness only much later, was this: what you advised me to do was in your opinion and even more in my opinion at that time, the filthiest thing possible. That you wanted to see to it that I should not bring any of the physical filth home with me was unimportant, for you were only protecting yourself, your house. The important thing was rather that you yourself remained outside your own advice, a married man, a pure man, above such things; this was probably intensified for me at the time by the fact that even marriage seemed to me shameless; and hence it was impossible for me to apply to my parents the general information I had picked up about marriage. Thus you became still purer, rose still higher. The thought that you might have given yourself similar advice before your marriage was to me utterly unthinkable. So there was hardly any smudge of earthly filth on you at all. And it was you who pushed me down into this filth—just as though I were predestined to it with a few frank words. And so, if the world consisted only of me and you (a notion I was much inclined to have), then this purity of the world came to an end with you and, by virtue of your advice, thc filth began with me. In itself it was, of course, incomprehensible that you should thus condemn me; only old guilt, and profoundest contempt on your side, could explain it to me. And so again I was seized in my innermost being—and very hard indeed. Here perhaps both our guiltlessness becomes most evident. A gives B a piece of advice that is frank, in keeping with his attitude to life, not very lovely but still, even today perfectly usual in the city, a piece of advice that might prevent damage to health. This piece of advice is for B morally not very invigorating—but why should he not be able to work his way out of it, and repair the damage in the course of the years? Besides, he does not even have to take the advice; and there is no reason why the advice itself should cause B’s whole future world to come tumbling down. And yet something of this kind does happen, but only for the very reason that A is you and B is myself. This guiltlessness on both sides I can judge especially well because a similar clash between us occurred some twenty years later, in quite different circumstances—horrible in itself but much less damaging—for what was there in me, the thirty-six-year-old, that could still be damaged? I am referring to a brief discussion on one of those few tumultuous days that followed the announcement of my latest marriage plans. You said to me something like this: „She probably put on a fancy blouse, something these Prague Jewesses are good at, and right away, of course, you decided to marry her. And that as fast as possible, in a week, tomorrow, today. I can’t understand you: after all, you’re a grown man, you live in the city, and you don’t know what to do but marry the first girl who comes along. Isn’t there anything else you can do? If you’re frightened, I’ll go with you.” You put it in more detail and more plainly, but I can no longer recall the details, perhaps too things became a little vague before my eyes, I paid almost more attention to Mother who, though in complete agreement with you, took something from the table and left the room with it. You have hardly ever humiliated me more deeply with words and shown me your contempt more clearly. When you spoke to me in a similar way twenty years earlier, one might, looking at it through your eyes, have seen in it some respect for the precocious city boy, who in your opinion could already be initiated into life without more ado. Today this consideration could only intensify the contempt, for the boy who was about to make his first start got stuck halfway and today does not seem richer by any experience, only more pitiable by twenty years. My choice of a girl meant nothing at all to you. You had (unconsciously) always suppressed my power of decision and now believed (unconsciously) that you knew what it was worth. Of my attempts at escape in other directions you knew nothing, thus you could not know anything either of the thought processes that had led me to this attempt to marry, and had to try to guess at them, and in keeping with your general opinion of me, you interpreted them in the most abominable, crude, and ridiculous light. And you did not for a moment hesitate to tell me this in just such a manner. The shame you inflicted on me with this was nothing to you in comparison to the shame that I would, in your opinion, inflict on your name by this marriage.Now, regarding my attempts at marriage there is much you can say in reply, and you have indeed done so: you could not have much respect for my decision since I had twice broken the engagement with F. and had twice renewed it, since I had needlessly dragged you and Mother to Berlin to celebrate the engagement, and the like. All this is true—but how did it come about? The fundamental thought behind both attempts at marriage was quite sound: to set up house, to become independent.An idea that does appeal to you, only in reality it always turns out like the children’s game in which one holds and even grips the other’s hand, calling out: „Oh, go away, go away, why don’t you go away?” Which in our case happens to be complicated by the fact that you have always honestly meant this „go away!” and have always unknowingly held me, or rather held me down, only by the strength of your personality.Although both girls were chosen by chance, they were extraordinarily well chosen. Again a sign of your complete misunderstanding, that you can believe that I—timid, hesitant, suspicious—can decide to marry in a flash, out of delight over a blouse. Both marriages would rather have been commonsense marriages, in so far as that means that day and night—the first time for years, the second time for months—all my power of thought was concentrated on the plan. Neither of the girls disappointed me, only I disappointed both of them. My opinion of them is today exactly the same as when I wanted to marry them.It is not true either that in my second marriage attempt I disregarded the experience gained from the first attempt, that I was rash and careless. The cases were quite different; precisely the earlier experience held out a hope for the second case, which was altogether much more promising. I do not want to go into details here. Why then did I not marry? There were certainly obstacles, as there always are, but then, life consists in confronting such obstacles. The essential obstacle, however, which is, unfortunately, independent of the individual case, is that obviously I am mentally incapable of marrying. This manifests itself in the fact that from the moment I make up my mind to marry I can no longer sleep, my head burns day and night, life can no longer be called life, I stagger about in despair. It is not actually worries that bring this about; true, in keeping with my sluggishness and pedantry countless worries are involved in all this, but they are not decisive; they do, like worms, complete the work on the corpse, but the decisive blow has come from elsewhere. It is the general pressure of anxiety, of weakness, of self-contempt. I will try to explain it in more detail. Here, in the attempt to marry, two seemingly antagonistic elements in my relations with you unite more intensely than anywhere else. Marriage certainly is the pledge of the most acute form of self-liberation and independence. I would have a family, in my opinion the highest one can achieve, and so too the highest you have achieved; I would be your equal; all old and even new shame and tyranny would be mere history. It would be like a fairy tale, but precisely there lies the questionable element. It is too much; so much cannot be achieved. It is as if a person were a prisoner, and he had not only the intention to escape, which would perhaps be attainable, but also, and indeed simultaneously, the intention to rebuild the prison as a pleasure dome for himself. But if he escapes, he cannot rebuild, and if he rebuilds, he cannot escape. If I, in the particular unhappy relationship in which I stand to you, want to become independent, I must do something that will have, if possible, no connection with you at all; though marrying is the greatest thing of all and provides the most honorable independence, it also stands at the same time in the closest relation to you. To try to get out of this quandary has therefore a touch of madness about it, and every attempt is punished by being driven almost mad. It is precisely this close relation that partly lures me toward marrying. I picture the equality which would then arise between us—and which you would be able to understand better than any other form of equality—as so beautiful because then I could be a free, grateful, guiltless, upright son, and you could be an untroubled untyrannical, sympathetic, contented father. But to this end everything that ever happened would have to be undone, that is, we ourselves should have to be canceled out. But we being what we are, marrying is barred to me because it is your very own domain. Sometimes I imagine the map of the world spread out and you stretched diagonally across it. And I feel as if I could consider living in only those regions that either are not covered by you or are not within your reach. And, in keeping with the conception I have of your magnitude, these are not many and not very comforting regions—and marriage is not among them. This very comparison proves that I certainly do not mean to say that you drove me away from marriage by your example, as you had driven me away from your business. Quite the contrary, despite the remote similarity. In your marriage I had before me what was, in many ways, a model marriage, a model in constancy, mutual help, number of children; and even when the children grew up and increasingly disturbed the peace, the marriage as such remained undisturbed.
Perhaps I formed my high idea of marriage on this model; the desire for marriage was powerless for other reasons. Those lay in your relation to your children, which is, after all, what this whole letter is about. There is a view according to which fear of marriage sometimes has its source in a fear that one’s children would some day pay one back for the sins one has committed against one’s own parents. This, I believe, has no very great significance in my case, for my sense of guilt actually originates in you, and is filled with such conviction of its uniqueness—indeed, this feeling of uniqueness is an essential part of its tormenting nature—that any repetition is unthinkable. All the same, I must say that I would find such a mute, glum, dry, doomed son unbearable; I daresay that, if there were no other possibility, I would flee from him, emigrate, as you had planned to do if I had married. And this may also have had some influence on my incapacity to marry. What is much more important in all this, however, is the anxiety about myself. This has to be understood as follows: I have already indicated that in my writing, and in everything connected with it, I have made some attempts at independence, attempts at escape, with the very smallest of success; they will scarcely lead any farther; much confirms this for me. Nevertheless it is my duty or, rather, the essence of my life, to watch over them, to let no danger that I can avert, indeed no possibility of such a danger, approach them. Marriage bears the possibility of such a danger, though also the possibility of the greatest help; for me, however, it is enough that there is the possibility of a danger. What should I do if it did turn out to be a danger! How could I continue living in matrimony with the perhaps unprovable, but nevertheless irrefutable feeling that this danger existed? Faced with this I may waver, but the final outcome is certain: I must renounce. The simile of the bird in the hand and the two in the bush has only a fiery remote application here. In my hand I have nothing, in the bush is everything, and yet—so it is decided by the conditions of battle and the exigency of life—I must choose the nothing. I had to make a similar choice when I chose my profession. The most important obstacle to marriage, however, is the no longer eradicable conviction that what is essential to the support of a family and especially to its guidance, is what I have recognized in you; and indeed everything rolled into one, good and bad, as it is organically combined in you—strength, and scorn of others, health, and a certain immoderation, eloquence and inadequacy, self-confidence and dissatisfaction with everyone else, a worldly wisdom and tyranny, knowledge of human nature and mistrust of most people; then also good qualities without any drawback, such as industry, endurance, presence of mind, and fearlessness. By comparison I had almost nothing or very little of all this; and was it on this basis that I wanted to risk marrying, when I could see for myself that even you had to fight hard in marriage and, where the children were concerned, had even failed? Of course, I did not put this question to myself in so many words and I did not answer it in so many words; otherwise everyday thinking would have taken over and shown me other men who are different from you (to name one, near at hand, who is very different from you: Uncle Richard) and yet have married and have at least not collapsed under the strain, which is in itself a great deal and would have been quite enough for me. But I did not ask this question, I lived it from childhood on. I tested myself not only when faced with marriage, but in the face of every trifle; in the face of every trifle you by your example and your method of upbringing convinced me, as I have tried to describe, of my incapacity; and what turned out to be true of every trifle and proved you right, had to be fearfully true of the greatest thing of all: of marriage. Up to the time of my marriage attempts I grew up more or less like a businessman who lives from day to day, with worries and forebodings, but without keeping proper accounts. He makes a few small profits—which he constantly pampers and exaggerates in his imagination because of their rarity—but otherwise he has daily losses. Everything is entered, but never balanced. Now comes the necessity of drawing a balance, that is, the attempt at marriage. And with the large sums that have to be taken into account here it is as though there had never been even the smallest profit, everything one single great liability. And now marry without going mad! That is what my life with you has been like up to now, and these are the prospects inherent in it for the future. If you look at the reasons I offer for the fear I have of you, you might answer: „You maintain I make things easy for myself by explaining my relation to you simply as being your fault, but I believe that despite your outward effort, you do not make things more difficult for yourself, but much more profitable. At first you too repudiate all guilt and responsibility; in this our methods are the same. But whereas I then attribute the sole guilt to you as frankly as I mean it, you want to be ‘overly clever’ and ‘overly affectionate’ at the same time and acquit me also of all guilt. Of course, in the latter you only seem to succeed (and more you do not even want), and what appears between the lines, in spite of all the ‘turns of phrase’ about character and nature and antagonism and helplessness, is that actually I have been the aggressor, while everything you were up to was self-defense. By now you would have achieved enough by your very insincerity, for you have proved three things: first, that you are not guilty; second, that I am the guilty one; and third, that out of sheer magnanimity you are ready not only to forgive me but (what is both more and less) also to prove and be willing to believe yourself that—contrary to the truth—I also am not guilty. That ought to be enough for you now, but it is still not enough. You have put it into your head to live entirely off me. I admit that we fight with each other, but there are two kinds of combat. The chivalrous combat, in which independent opponents pit their strength against each other, each on his own, each losing on his own, each winning on his own. And there is the combat of vermin, which not only sting but, on top of it, suck your blood in order to sustain their own life. That’s what the real professional soldier is, and that’s what you are. You are unfit for life; to make life comfortable for yourself, without worries and without self-reproaches, you prove that I have taken your fitness for life away from you and put it in my own pocket. Why should it bother you that you are unfit for life, since I have the responsibility for it, while you calmly stretch out and let yourself be hauled through life, physically and mentally, by me. For example: when you recently wanted to marry, you wanted—and this you do, after all, admit in this letter—at the same time not to marry, but in order not to have to exert yourself you wanted me to help you with this not-marrying, by forbidding this marriage because of the ‘disgrace’ this union would bring upon my name. I did not dream of it. First, in this as in everything else I never wanted to be ‘an obstacle to your happiness,’ and second, I never want to have to hear such a reproach from my child. But did the self-restraint with which I left the marriage up to you do me any good? Not in the least. My aversion to your marriage would not have prevented it; on the contrary, it would have been an added incentive for you to marry the girl, for it would have made the ‘attempt at escape,’ as you put it, complete. And my consent to your marriage did not prevent your reproaches, for you prove that I am in any case to blame for your not marrying. Basically, however, in this as in everything else you have only proved to me that all my reproaches were justified, and that one especially justified charge was still missing: namely, the charge of insincerity, obsequiousness and parasitism. If I am not very much mistaken, you are preying on me even with this letter itself.” My answer to this is that, after all, this whole rejoinder— which can partly also be turned against you—does not come from you, but from me. Not even your mistrust of others is as great as my self-mistrust, which you have bred in me. I do not deny a certain justification for this rejoinder, which in itself contributes new material to the characterization of our relationship. Naturally things cannot in reality fit together the way the evidence does in my letter; life is more than a Chinese puzzle. But with the correction made by this rejoinder—a correction I neither can nor will elaborate in detail—in my opinion something has been achieved which so closely approximates the truth that it might reassure us both a little and make our living and our dying easier.
Translated by Ernst Kaiser and Eithne Wilkins; revised by Arthur S. WensingerCopyright Schocken Books Inc