~

160

U N B E W A L T I G T E VERGANGBNHEIT I N DIE BLBCHTROMMEL

by German lack of ability to evoke funny words for the male member: by way of compensation we are treated, in the wake of Kafka, to one of the least appetising meals in literature, spaghetti cooked in a tin in the musician Klepps bedroom. But in Grass this does not serve to induce Angst, as does life in Karl Rossmanns American bedroom. This is aimed at our solar plexus, in fact. Grass success was indeed a foretaste of the horror commune: the Germans need to make reality out of theories-with results which in the long run could be political rather than literary.

THE CONCEPT OF THE HERMAPHRODITE: AGATHE AND ULRICH IN MUSILS NOVEL DER M A OHNE E I G E N S C H A F T E N
BY

LEON L. TITCHE, JR.

MODERN criticism has tended to ignore the presence of hermaphroditic myth as a valid basis for the interpretation and analysis of literature. Striking exceptions, of course, are Sir J. G. Frazer and C. G. Jung, whose work stresses both the presence of the myths, as for instance those dealing with Hermes and Aphrodite, Isis and Osiris and Jesus and Mary, in almost every culture, and the manifold literary forms in which this longing for mystical union has found expression. Robert Musils novel Der Munn ohne Eigenschaften is an important example of such an expression of this myth; indeed, any interpretation of the novel must begin with the myth, in order to approach one level of understanding of Musils characters and their own longings and attainments. Musils poem Isis und Osiris (1923)affords an early insight into an area which he later explored in depth. This poem enthilt in nucleo den Munn ohne E i g enschaften . Und die Schwester loste von dem Schlafer Leise das Geschlecht und ass es auf. Und sie gab ihr weiches Herz, das rote, Ihm dafur und legte es ihni auf. Und die Wunde wuchs im Traum zurecht. Und sie ass das liebliche Geschlecht.

. . . . . . . . . . . . .

Sieh, da sturmten seine Bruder Hinter holdem Riuber drein, Und er warf den Bogen uber, Und der blaue Raum brach ein,

THE C O N C E P T OF THE H E R M A P H R O D I T E I N MUSILS N O V E L

161

Wald brach unter ihrem Tritt, Und die Sterne liefen angstlich mit. Doch die Zarte mit den Vogelschultern Holte keiner ein, so wcit er lief.3 In ths poem, however, the union is accompanied by violent action, something which is greatly modified in Musils novel, Der Munn ohne Eigenschqfien, a vivid portrayal of the spiritual and physical union of brother and sister in the perfect and harmonious state of the hermaphrodite. Musil often dealt with social problems in his prose works : Die Verwirrttngen des Ziiglings Tiirless portrays sexual awakening in adolescence amid perversions; Vereinigttngen deals with sodomy, nymphomania and adultery; Drei Frauen contains excursions through various aberrations concerning social misfits. These problems are also evident in Der Munn ohne Eigenschaften. A chronological study of Musils works shows a clear evolution of these problems as well of the characters involved. More primitive forms of Ulrich, Agathe, Clarissa, Walter, Bonadea, Diotima and Moosbrugger are found from Torless to the initial sketches of Der Munn ohne Eigenschaften. M u d does not attempt to solve problems or to offer any solution to the characters. He tries, rather, to depict the complex psychological antagonisms, problems which go beyond the clash of opposites of good and evil, light and darkness of the human self, and enter the shadowy realm of the personal unconscious which is for Musil the arena in which these antagonisms clash and then merge. In Der Munn ohne Eigenschgten they merge into the hermaphrodite. The entire perspective of Der Munn ohne Eigenschaften was intended by M u d to consider contemporary life at two levels. The first, and the one which occupies the greater portion of the novel, deals with Austrian politics, society (prominently displayed by the group belonging to the Parallelaktion), and intermittent patches of religious dialogue. This first book of the novel (which consists of two parts) involves also the characters and concepts illustrated in Musils other prose writings; for example the criminal Moosbrugger ; the psychotic Clarisse; the ineffectual Walter; the protean nature of Diotima, as well as the nymphomania and adultery of Bonadea, etc. These characters, however, are the phenomena of the everyday world. Around them and through them flows an existence common to all. It is from them and their lot that Ulrich and Agathe seek escape into the uncommon, unreal paradise of the hermaphrodite. This second level appears in the second book of the novel which deals primarily with the UlrichAgathe episode. Its central position in the novel accentuates the themes importance for M u d , for what transpires before (in the Parallelaktion) and what happens at the end of the ullfinished novel (in the fourth part, which describes a utopian vision) seems only a kind of frame for the major achievement of the novel: the setting of the age-old story of hermaphroditic union.

162

THE CONCEPT OF THE HERMAPHRODITE I N MUSILS NOVEL

In the novel, three characters embody this theme: Ulrich, Agathe and Clarisse. Clarisse does not, however, directly participate in the achievement by Ulrich and Agathe, die Zwillingsgeschwister, of an androgynous state. Clarisses frequent proclamations Ich bin der grosse Hermaphrodit !, arise chiefly from mental aberrations and eventual insanity. Indeed, one aspect of the novel is to draw a case history based on the gradual disintegration of her personality which is juxtaposed with the integration of Agathe and Ulrich. Almost 700 pages pass before there is any mention of Ulrichs sister. Why this silence in the novel? The answer lies in the character of Ulrich before his confrontation with Agathe. It is he who is the centre of the attention and action. His thoughts concerning manifold topics are emphasized; and when Ulrich engages in discussions it is he who earns the philosophers praise. As a man without qualities he reflects the fading glimmer of Austrian decadence. He must be a sounding-board for all the inanities and faCade-like qualities which the others around him possess. The initial appearance of the hermaphroditic situation occurs in the second book of the novel, Ins Tausendjahrige Reich (Die Verbrecher), on the occasion of the death of Ulrichs father. Now, for the first time, Ulrich learns of his sisters existence. His meeting with Agathe, reared separately from her brother, twice married (once apparently happily, ending in her husbands death; the second marriage hopelessly doomed) and possessed of a lonely, harsh and frustrated nature, at once sets the stage for an incestuous relationship. The love of brother for sister says Raymond Furness, is the nearest approximation on earth to the state of androgynous unity. For the issue of one womb are of the same flesh and blood, and a union between brother and sister is, in a sense, a reuniting of the severed hermaphr~dite.~ This love of brother for sister is a gradual process of self-awakening and mutual understanding, many times calling upon each of them to undergo painful and awesome experiences in the necessary sacrifice of the individual self for the sake of attaining the perfect and harmonious state of androgynous unity. This procedure is ordered by M u d into two central categories of exegesis : metaphysical speculation and discussion, and sensual descriptions and actions. The first category is initiated by Ulrich who, by nature and profession (mathematician), regards order as the cardinal virtue of man and, possessing no qualities of his own, is philosophically very receptive to an epicene union. Agathe, on the other hand, has by her own admission little understanding of metaphysical matters. As a symbol of the Ur-Mutter, she exudes the sensual in dress (and undress), smell, touch and sight. She tempts and resists, attracts and repels, capriciously or from feelings of shame and abandon. Yet both are carried by this seemingly primeval wave of the unio rnysticu, that androgynous state which Jung calls a symbol of the unity of the per~onality.~ Although the attempt at such a union is conscious, the

T H E CONCEPT O F T H E H E R M A P H R O D I T E I N M U S I L S N O V E L

163

seed of its existence is deeply rooted in both (an archetypal pattern) and requires no conscious catalyst. As Gottfried Berm has written: Wir tragen in uns Keime aller Gotter / das Gen des Todes und das Gen der Lust.6 On first seeing Agathe, Ulrich describes her physical appearance as follows: Sie hatte weder etwas Emanzipiertes, noch etwas Bohemehaftes an sich, obgleich sie da in weiten Hosen sass, in denen sie den unbekannten Bruder enipfangen hatte. Eher etwas Hermaphroditisches, so kam ihm jetzt vor; das leichte mannliche Kleid liess in der Bewegung des Gesprachs mit der Halbdurchsichtigkeit eines Wasserspiegels die zartliche Formung ahnen, die sich darunter befand, und zu den frei-unabhingigen Beinen trug sie das schone Haar frauenhaft aufgesteckt. Das Zentrum dieses zwiespaltigen Eindrucks bildete aber noch immer das Gesicht, das den Reiz der Frau in hohem Masse besass, doch mit irgendeinem Abstrich und Vorbehalt, dessen Wesen er nicht herausbekommen k ~ n n t e . ~ But n o sooner has he said this to himself, then he begins to comment about the probability of existing vestigial concepts of an androgynous nature in man in general: Der Mensch kommt in zweien vor. Als Mann und als Frau. . . Die iiltesten, fur uns schon fast unverstindlich dunklen Uberlieferungen der Philosophie sprechen oft von einem mannlichen und einem weiblichen Prinzip! . . . Aber die Natur . . . gibt dem Mann Saugwarzen und der Frau ein mannliches Geschlechtsrudiment . . .s

From such a clinical-philosophical analysis of hermaphroditism, Ulrich immediately returns to thoughts of his sister. Agathes intent to leave her husband and her confession of unhappy sexual experiences (Ulrichs past affairs were unhappy also) prompts him once again to reflect on their similarities. It seems at times almost narcissistic on his part, but when the idea that brother and sister are actually Zwillingsgeschwister is later formed, the concept of love of oneself is entirely renounced in favour of love of a unified duality, much the same as the lover lifting the veil in the temple of S a k g Thus Ulrich, upon seeing Agathe later in more feminine attire than previously, thinks :

. . . bemerkte er die bhnlichkeit des Gesichts. Es war ihin zumute, er ware er selbst, der da zur Tiir eingetreten sei und auf ihn zuschreite: nur schoner als er und in einen Glanz versenkt, in dem er sich niemals sah. Zum erstenmal erfasste ihn da der Gedanke, dass seine Schwester eine traumhafte Wiederholung und Veranderung seiner selbst sei . . .lo
This Wiederholung und V e r ~ d e r u n g seiner selbst is displayed in the two
central manifestations mentioned previously which Musil terms Eigenliebe

and (Siamesische) Zwillingsgeschwister.ll These two ideas complement each other and also extend over to embellish their concept of a herma-

164

THE CONCEPT OP THE HERMAPHRODITE I N MUSILS NOVEL

phroditic union. If the individual self is to be renounced, Eigenliebe must manifest itself in a second self, that which evokes in someone a feeling of complete transference of senses, mind and even body to someone else. In turn, the second person again transmits back to the sender, much the same as light reflection. First recognition of this idea occurs as Agathe is preparing for her bath and begins to undress. Words such as Duft, Geruch, Wirme12 stimulate Ulrichs senses as he observes the movement of her body. Immediately he thinks of Wiedervereinigung; then of such comparisons as Weiblichkeit and sie schritt . . . ein wenig zu knabenhaft aus lead him to declare, als sei ihm da selbst ein zweiter, weit schonerer Korper zu eigen gegeben worden.13 Then, as if the whole sensual scene had been arranged for this utterance, Ulrich suddenly exclaims : Ich weiss jetzt, was du bist: Du bist meine Eigenliebe! . . . Und nun ist sie offenbar . . . in dir verkorpert gewesen, statt in mir selbst!14 But the transference is not yet complete. Eigenliebe displays one side of the androgynous problem : that of the sensual and purely physical attributes. A balance is achieved when the concept of Zwillinge is brought into focus, for it is here that myth is paired with reality to result in divine (mystical) order. Eigenliebe is not abandoned but transfigured and by permeation enters this higher sphere. The discussion of Zwillingeis introduced by a comment of Ulrich regarding Plato (in his Symposium) that the first Mensch was divided by the gods into two parts, man and woman. This leaves the way open for Ulrich to discuss a reuniting of the severed hermaphrodite, beginning with his mentioning of the Doppelgeschlechtlichkeit der Seele through Moral der Leistung and concluding with das Verlangen nach Geschwisterlichkeit. The first attitude of the androgyne, Doppelgeschlechtlichkeit der Seele, unconsciously explores Jungian suppositions concerning myth, alchemy and archetypal patterns of the collective unconscious. What Ulrich is seeking is not an excuse but a firm basis for an incestuous relationship with his sister.
So wie an den Mythos von Menschen, der geteilt worden ist, konnten wir auch an Pygmalion, an den Hermaphroditen oder an Isis und Osiris denken: es bleibt doch immer in verschiedener Weise das gleiche. Dieses Verlangen nach einem Doppelganger im anderen Geschlecht ist uralt. Es will Liebe eiiies Wesens, das uns vollig gleichen, aber doch ein anderes als wir sein soll, eine Zaubergestalt, die wir sind, die aber doch eben auch eine Zaubergestalt bleibt und vor allem, was wir uns bloss ausdenken, den Atem der Selbstandigkeit und Unabhangigkeit voraushat. Unzahlige Male ist dieser Traum vom Fluiduiii der Liebe, das sich, unabhingig von den Beschrankungen der Korperwelt, in zwei gleichverschiedenen Gestalten begegnet, schon in einsamer Alchimie den Retorten der menschlichen Kopfe entstiegen-. l 5

M u d via Ulrich reaches back in time when medieval alchemists, when not in quest of the philosophers stone, searched in alchemical processes and

THE C O N C E P T OF T H E H E R M A P H R O D I T E I N

MUSILS NOVEL

165

theological manuscripts for a method of artificially creating the perfect and ultimate, the unio mysticu, or the symbol of the rota, which the alchemist has ascribed to Mercury (whom, by the way Jung perceived as being the hermaphrodite . . . who divides into two in the classic dualism of brothersister . . .). The dream vom Fluidum der Liebe in the hands of scientists removes the hermaphroditic dominion from the sphere of the Gods and places it squarely in the hands of humans. The Liebe eines Wesens, das uns vollig gleichen, aber doch ein anderes als wir sein soll, is more specifically called Moral der Leistung, an image toward which one is directed. Since order is virtue, it follows (through an enthemyme) that the striving for order is a moral action. For Ulrich, Moral ist nichts anderes als eine Ordnung der Seele und der Dinge, beide urnfassend,l6 and thus Ordnung der Seele can be equated with the union of Ulrich and Agathe into one entity (as Zwillinge),whereas Ordnung der Dinge concerns the previously discussed sensuous elements, both however being necessary for one-ness. The Verlangen nach Geschwisterlichkeit serves as a bridge for Agathe to say: Geschwister ist eben nicht genug!17 With this declaration she has been brought to conscious recognition (through Ulrich) that that which has to be accomplished lies in the realm of incest, and to be Geschwister still denotes too large a gap for a more ethereal relationship. What is required is a closer tie, a mutual body, a common flow of blood, yet maintaining at the same time the duality of the persons:
Mann musste ein Siamesisches Zwillingspaar sein sagte Agathe noch. Also Siamesische Zwillinge! wiederholte ihr Bruder. . . Er war wenig davon unterrichtet, wie solche zwei Nervensysteme arbeiten, die wie zwei Blatter an einem Stiel sitzen und nicht nur durch Blut, sondern mehr noch durch die Wirkung der volligen Abhangigkeit miteinander verbunden sind. Er nahm an, dass jede Erregung der einen Seele von der andern mitgefuhlt werde, wahrend sich der hervorrufende Vorgang an einem Korper vollziehe, der in der Hauptsache nicht der eigene sei.18

This then is the postulation, the affirmation of total merger. That which remains is the description of its attainment.
Seelische Vereinigung am hellen Tag bei Dualitat der Leiber. Dass auch die Verschiedenheit der Personen verschwindet, die grosse Ubereinstiinmung, ist Illusion, aber die Durchstreichung der Ichbetonung ist Realitat.Ig

The cancellation of Ich is a mystical process; it is initiated from w i t h the individual(s). All at once they are transported to a realm Jenseits. Wide-eyed and expectant, they subjugate themselves to the approaching experience : Die Zeit stand still, ein Jahrtausend wog so leicht wie ein Offnen und Schliessen des Auges; sie [Agathe] war ans Tausendjahrige Reich gelangt, Gott gar gab
sich vielleicht zu fuhlen. Und wahrend sie, obwohl es doch die Zeit nicht

166

THE C O N C E P T OF THE HERMAPHRODITE IN MUSILS NOVEL

mehr geben sollte, eins nach dem andern das empfand; und wahrend ihr Bruder, damit sie bei diesem Traum nicht Angst leide, neben ihr war, obwohl es auch keinen Raum mehr zu geben schien: schien die Welt, unerachtet dieser Widerspriiche, in allen Stucken erfiillt von Verklarung zu sein.20 Time and space are no more; the void which then arises begins to be filled with Werden. Ich-Du are two separate and inseparable qualities positioned in a state of coiled insight. The experiencing of God by this mystical process of insight releases man from such earth-bound properties as time and space. With this, according to Eastern teachings, other human qualities comprcssed into desires are also to vanish, leaving man free to grasp the infmite. Released then from time and space, the Millennium is reached, das Tausendjahrige Reich. In contrast to this attainment of divinity is the subtitle to this particular portion of the novel-Die Verbrecher. This refers to the sins and follies committed by Agathe and Ulrich, from the falsification of their fathers will to thoughts of murder and suicide. The sexual actions begin to diminish in importance until they are no longer present. What is left is the sanctum sanctorum of the Millennium; Verbrechen no longer has meaning, place or significance. Incest too has been completely sublimated and infused into the divine order. The androgynous union of Agathe and Ulrich, though not yet complete, has begun. The chapter entitled Die Reise ins Paradies may be considered to be the culmination of Musils portrayal ofthe theme of the hermaphrodite. Since the novel is unfinished one can only speculate on how M u d would have solved the problem; this however has been disputed, one scholar going so far as to question the inclusion by the editor of many of Musils fragments and sketches into the critical edition of the novel.Z1 An examination of what happens is therefore not necessarily the final conclusion, but it represents at least the furthest extrapolation of what M u d has written concerning the unio mysticu of brother-sister. This chapter delves into the final phase, the moment of truth so-to-speak, of Ulrich and Agathe. The shedding of the Ichbetonung is realized as they travel south to escape the everyday world (Sie waren ohne Passe abgereist22) and enter a realm where alles war wie Worte eines G e d i ~ h t s Secluded .~~ now in their own private dominion, they prepare for their hermaphroditic apotheosis: Sie kleideten sich aus. Sie hatten das Bedurfnis, nackt, schutzlos, klein wie Kinder von der Grosse des Meeres und der Einsamkeit das Knie zu beugen und die Anne auszubreiten. . . Haut klebte sich an Haut . . . Standen jetzt wie auf einem hohen Balkon, ineinander und in das Unsagbare verflochten gleich zwei Liebenden, die sich im niichsten Augenblick in die Leere stiirzen werden . . . und nur die Uberzeugung, die sie beseelte, dass sie erkoren seien, das Ungewohnliche zu erleben, hielt sie davon ab, zu ~ e i n e n . * ~

T H E C O N C E P T OF THE H E R M A P H R O D I T E I N M U S I L S N O V E L

167

In immediate fluid procession the transformation unfolds as Agathe suchte

Ulrich ausserhalb, aber fand ihn in der Mitte ihres HerzensYz5 and as both keinerlei Scheidung mehr spurten, weder in sich noch von den Dingen, waren sie eins geworden:Z6 Er vermochte es nicht klar festzustellen, aber in dieser fhmmernden H e h uber den Steinen . . . gewann der peinliche Augenblick unvermittelt die heimliche Wollust des Hermaphroditen, welcher sich in zwei selbstkdige Wesen getremit, wiederfindet . . .27 Having been purged of earthly ties their baptism into the ultimate occurs, a total immersion of spirit into spirit. For a split second (which to them is an n hermaphroditic junction. That infinity) they are one with each other, a they are the chosen ones is actually not very surprising. Seek and you will find has proved to be more than a mere hypothesis in their case. They have sought and, through renunciation of self, have found the experience. T. S . Eliot in The Dry Salvages (Four Quartets) succinctly states: We had the experience but missed the meaning / ,And approach to the meaning restores the experience / In a different form, beyond any meaning / W e can assign to happiness.28 Ulrich and Agathe also have approached and comprehended the meaning of their union, and it has appropriate significance because of the precise sequence followed in attaining it. When the concluding portion of the novel takes up the thread of thought from the first book, it is a purged ulrich who appears, if but only briefly. The catharsis is of course the hermaphroditic experience, the voyage into an unreal condition, or at least a socially unreal condition. The final and unfinished portion of the novel stresses a return to the actual world, to a refurbished reality void of all pretentiousness and inanities : Utopie des niotivierten Lebens und Utopie des anderen Zustand wird ab TagebuchGruppe der Erledigung zugefuhrt. Als letztes bleibt-in Umkehrung der Reihenfolge-die der induktiven Gesinnung, also des wirklichen Lebens, ubrig! Mit ihr schliesst das B u c ~ . A ~parallel ~ can be found in Thomas Manns Der Zmberberg, where Hans Castorp experiences his catharsis in an unreal environment, only to descend renewed to the real world he had once left. The time he spends at the sanatorium forms the crux of the novel, as the time Ulrich spends with Agathe embraces the central theme of Der Mann ohne Eigenschaften. The concept of the hermaphrodite is certainly not a new theme in literature in general and in German literature in particular. As Raymond Furness has pointed out in his article (footnote 4), writers such as Goethe, Novalis, Rilke, Trakl, Kafka and Musil have made mention, although sometimes vaguely, of this issue. It was however the task of a novclist, particularly one of the calibre of M u d , to examine and extend the androgyne to its fullest degree. For Musil this mystical union is not a common event undertaken randomly, but is the experiencing of das Ungewohnliche by two people

168

THE C O N C E P T O F THE H E R M A P H R O D I T E I N

MUSILS

NOVEL

caught up in an explosive and chaotic world where the isolation and loneliness of each individual and his inability to give and receive love necessitate a fervent desire to return to the old order, the mystical perfection of self.
NOTBS
1 Sir J. G. Frazer, Adonis, Attis, Osiris, I1 (New York, 1961). See Footnotes 5 and 15 for reference to Jmg. Gerhnrt Baumann, Robert Musil (Bern und Mlinchen: Francke Verlag, 1965), p. 157. Robert M u d , Prom, Dramen, Spdte Briefe, Gesammelte Werke in Einzelausgaben, ed. Adolf FrisC (Hamburg: Rowohlt Verlag. 1957) p. 597. (The inconsistent use of the nouns and pronouns in the last quoted stanza is somewhat reminiscent of Goethes description of Mignon in Wilhelm Meisters Lehrjahre). Raymond Furness, The Androgynous Ideal: Its Significance in German Literature, The Modern Language Review, LX, no. I (Jan. 1 9 6 5 ) . 61. C.G. Jung and C. Kerhyi, Essays on a Science ofMythology, trans. R. F. C. H u l l (New York, 1949). in Bollingen Series X X I I , p. 130. 6 Gottfried Benn, Kann Keine Trauer Sein, Gesammelte Werke in 4 BPnden, Vol. 3 (Wiesbaden: Linies Verlag, 1963), p. 5 . 7 Robert Musil, Der Mann ohne Eigen.chaften, Cesammdte Werke in Einzdausgaben, ed. Adolf Frist, 5th ed. (Hamburg; Rowohlt Verlag, 1960),p. 686. Further reference to this novel will be designated Musil, followed by the page number. M u d , p. 687,p. 688. H. A. Korff comments on Novalis and quotes from Die Lehrlinge z u Sais: Her also wird der Schleier der lsis gehoben, das geheimnisvoUe RPtsel VOII Sais entschleiert. Wovon das Fragment erzPhlt isr also ein langer, geheimnisvoller Weg, der zuletzt und liberraschenderweise zu etwas ganz Nahem . . fuhrt. Als das Nichste, erscheint die Geliebte . and Einem gelang e s - e r hob den Schleicr der Giittin zu Sais. Aber was sah er? Er sah-Wunder des Wunders-sich selbst. From Geist der Goethezeit, 3rd ed. (Leipzig: Koehler & Amelang, IgSg), vol. 3, pp. 527-528. lo M u d , p. 694. 1 Ulrich and Agathe are by no means twins in the usual sense. Actually five years separate them. 1 2 M u d , p. 897. l 3 M u d , p. 898. l4 Mud, p. P99. l 5 M i d , p. 905 (see also C. G. Jung, The Integration ofthe Personality, trans. Stanley Dell (London, I9S6),P. 227). l6 M u d , p. 746. l7 Musil. p. 908. 18 Mud, pp. 908-909. lq Musil, Prosa, Dramen, Spdfe Brief, p. 707. 20 M i d , p. 1144. 2 See Wilhelm Bausinger, Srirdien xu eirter hisforisch-kritischenAusgabe von Robert Musils Roman Der Mann ohne Eigenschafren (Hamburg: Rowohlt Verlag, 1964). 22 M i d . D. 1408. 23 ~ u s i ~ 1407. ; 24 M u d , pp. 1410, 1411. 25 M u d , p. 1411. z6 Musil, p. 1411. 27 Mtrsil, p. 1414. 28 T. S . Eliot, The Dry Salvages (Four Quartets), (New York: Harcourt, Brace Co. and World, hc.. 19431, P. 2 4 . Z9 Musil, p. 1584(italics are mine).

. ..

..

b.