Whether I serve the Devil or God I do not know; but I am right, I shall be right, I will be, so long as I possess a single farthing, I will be until the blood spurts out of my fingers. The physiologist pictures the shape of woman to show the dreadful effects of wearing a corset, and beside it he draws a picture of her normal figure. That is all en- tirely correct, but only one of the drawings has the valid- ity of truth: they all wear corsets. Describe, therefore, the miserable, stunted perversity of the fashion-mad woman, describe the insidious introspection devouring her, and then describe the womanly modesty which least of all knows about itself — do so and you have judged woman, have in very truth passed terrible sentence on her. If ever I dis- cover such a girl who is contented and demure and not yet corrupted by indecent intercourse with women — she shall fall nevertheless. I shall catch her in my toils, already she stands at the sacrificial altar, that is to say, in my shop. With the most scornful glance a haughty monchalance can assume I measure her appearance, she perishes with fright; a peal of laughter from the adjoining room where sit my trained accomplices annihilates her. And afterwards, when I have gotten her rigged up a la mode and she looks crazier than a lunatic, as crazy as one who would not be accepted even in a lunatic asylum, then she leaves me in a 102 University of Texas Bulletin state of bliss — no man, not even a god, were able to inspire fear in her; for is she not dressed in fashion?
Do you comprehend me now, do you comprehend why I call you fellow-conspirators, even though in a distant way? Do you now comprehend my conception of woman? Every- thing in life is a matter of fashion, the fear of God is a matter of fashion, and so are love, and crinolines, and a ring through the nose. To the utmost of my ability will I there- fore come to the support of the exalted genius who wishes to laugh at the most ridiculous of all animals. If woman has reduced everything to a matter of fashion, then will I, with the help of fashion, prostitute her, as she deserves to be; I have no peace, I the dressmaker, my soul rages when I think of my task — she will yet be made to wear a ring through her nose. Seek therefore no sweetheart, abandon love as you would the most dangerous neighborhood; for the one whom you love would also be made to go with a ring through her nose.
Thereupon John, called the Seducer, spoke as follows: (The Speech of John the Seducer) My dear boon companions, is Satan plaguing you? For, indeed, you speak like so many hired mourners, your eyes are red with tears and not with wine. You almost move me to tears also, for an unhappy lover does have a miserable time of it in life. Hinc illae lacrimae.^'^ I, however, am a happy lover, and my only wish is to remain so. Very pos- sibly, that is one of the concessions to woman which Victor is so afraid of. Why not? Let it be a concession! Loos- ening the lead foil of this bottle of champagne also is a con- cession; letting its foaming contents flow into my glass also is a concession; and so is raising it to my lips— now I drain it — concedo.*^ Now, however, it is empty, hence I need no more concessions. Just the same with girls. If some un- <^ Therefore those tears. ***I concede.
Selections from the Writings of Kierkegaard 103 happy lover has bought his kiss too dearly, this proves to me only that he does not know, either how to take what is coming to him or how to do it. I never pay too much for this sort of thing — that is a matter for the girls to decide. What this signifies? To me it signifies the most beautiful, the most delicious, and well-nigh the most persuasive, argu- mentum ad hominem; but since every woman, at least once in her life, possesses this argumentative freshness I do not see any reason why I should not let myself be persuaded. Our young friend wishes to make this experience in his thought. Why not buy a cream puff and be content with looking at it? I mean to enjoy. No mere talk for me! Just as an old song has it about a kiss: es ist kaum zu sehn, es ist nur fiir Lippen, die genau sich verstehn*^ — i^nderstand each other so exactly that any reflection about the matter is but an impertinence and a folly. He who is twenty and does not grasp the existence of the categorical imperative "enjoy thyself" — he is a fool; and he who does not seize the opportunity is and remains a Christianfelder.^® However, you all are unhappy lovers, and that is why you are not satisfied with woman as she is. The gods forbid! As she is she pleases me, just as she is. Even Constantin's category of "the joke" seems to contain a secret'desire. I, on the other hand, I am gallant. And why not? Gallantry costs nothing and gives one all and is the condition for all erotic pleasure. Gallantry is the Masonic language of the senses and of voluptuousness, between man and woman*. It is a natural language, as love's language in general is. It consists not of sounds but of desires disguised and of ever changing wishes. That an unhappy lover may be ungallant enough to wish to convert his deficit into a draught payable in immortality — that I understand well enough. That is to say, I for my part do not understand it; for to me a woman has sufficient intrinsic value. I assure every woman of this, it is the truth; and at the same time it is certain that I am ■•^It can hardly be seen, it is but for lips which understand each other exactly.
-oChristiansfeld, a town in South Jutland, was the seat of a colony of Herrhutian Pietists.
104 University of Texas Bulletin the only one who is not deceived by this truth. As to whether a despoiled woman is worth less than man — about that I find no information in my price list. I do not pick flowers already broken, I leave them to the married men to use for Shrove-tide decoration. Whether e. g. Edward wishes to consider the matter again, and again fall in love with Cordelia, '^^ or simply repeat the affair in his reflection — that is his own business. Why should I concern myself with other peoples' affairs! I explained to her at an earlier time what I thought of her; and, in truth, she convinced me, convinced me to my absolute satisfaction, that my gal- lantry was well applied.
Concedo. Concessi.-'^ If I should meet with another Cordelia, why then I shall enact a comedy "Ring number 2."^^ But you are unhappy lovers and have conspired to- gether, and are worse deceived than the girls, notwithstand- ing that you are richly endowed by nature. But decision — the decision of desire, is the most essential thing in life. Our young friend will always remain an onlooker. Victor is an unpractical enthusiast. Constantin has acquired his good sense at too great a cost; and the fashion dealer is a madman. Stuff and nonsense! With all four of you busy about one girl, nothing would come of it.
Let one have enthusiasm enough to idealize, taste enough to join in the clinking of glasses at the festive board of en- joyment, sense enough to break off — to break off absolutely, as does Death, madness enough to wish to enjoy all over again — if you have all that you will be the favorite of gods and girls.
But of what avail to speak here? I do not intend to make proselytes. Neither is this the place for that. To be sure I love wine, to be sure I love the abundance of a ban- quet— all that is good; but let a girl be my company, and 'iThe reference is to the "Diary of the Seducer" (in "Either — Or," part I). Edward is the scorned lover of Cordelia who is seduced by John.
521 concede. I have conceded.
'^Reference to a comedy by Farquhar, which enjoyed a moderate popularity in Copenhagen.
Selections from the Writings of Kierkegaard 105 then I shall be eloquent. Let then Constantin have my thanks for the banquet, and the wine, and the excellent ap- pointments— the speeches, however, were but indifferent. But in order that things shall have a better ending I shall now pronounce a eulogy on woman.
Just as he who is to speak in praise of the divinity must be inspired by the divinity to speak worthily, and must therefore be taught by the divinity as to what he shall say, likewise he who would speak of women. For woman, even less than the divinity, is a mere figment of man's brain, a day-dream, or a notion that occurs to one and which one may argue about pro et contra. Nay, one learns from woman alone what to say of her. And the more teachers one has had, the better. The first time one is a disciple, the next time one is already over the chief diflficulties, just as one learns in formal and learned disputations how to use the last opponent's compliments against a new opponent. Nevertheless nothing is lost. For as little as a kiss is a mere sample of good things, and as little as an embrace is an exertion, just as little is this experience exhaustive. In fact it is essentially different from the mathematical proof of a theorem, which remains ever the same, even though other letters be substituted. This method is one befitting mathe- matics and ghosts, but not love and women, because each is a new proof, corroborating the truth of the theorem in a different manner. It is my joy that, far from being less perfect than man, the female sex is, on the contrary, the more perfect. I shall, however, clothe my speech in a myth; and I shall exult, on woman's account whom you have so unjustly maligned, if my speech pronounce judgment on your souls, if the enjoyment of her beckon you only to flee you, as did the fruits from Tantalus; because you have fled, and thereby insulted, woman. Only thus, forsooth, may she be insulted, even though she scorn it, and though punish- ment instantly falls on him who had the audacity. I, how- ever, insult no one. That is but the notion of married men, and a slander; whereas, in reality, I respect her more highly than does the man she is married to.
Originally there was but one sex, so the Greeks relate, 106 University of Texas Bulletin and that was man's. Splendidly endowed he was, so he did honor to the gods — so splendidly endowed that the same happened to them as sometimes happens to a poet who has expended all his energy on a poetic invention: they grew jealous of man. Ay, what is worse, they feared that he would not willingly bow under their yoke; they feared, though with small reason, that he might cause their very heaven to totter. Thus they had raised up a power they scarcely held themselves able to curb. Then there was anx- iety and alarm in the council of the gods. Much had they lavished in their generosity on the creation of man; but all must be risked now, for reason of bitter necessity; for all was at stake — so the gods believed — and recalled he could not be, as a poet may recall his invention. And by force he could not be subdued, or else the gods themselves could have done so; but precisely of that they despaired. He would have to be caught and subdued, then, by a power weaker than his own and yet stronger — one strong enough to com- pel him. What a marvellous power this would have to be! However, necessity teaches even the gods to surpass them- selves in inventiveness. They sought and they found. That power was woman, the marvel of creation, even in the eyes of the gods a greater marvel than man — a discovery which the gods in their naivete could not help but applaud them- selves for. What more can be said in her praise than that she was able to accomplish what even the gods did not be- lieve themselves able to do; and what more can be said in her praise than that she did accomplish it! But how mar- vellous a creation must be hers to have accomplished it.
It was a ruse of the gods. Cunningly the enchantress was fashioned, for no sooner had she bewitched man than she changed and caught him in all the circumstantialities of existence. It was that the gods had desired. But what, pray, can be more delicious, or more entrancing and be- witching, than what the gods themselves contrived, when battling for their supremacy, as the only means of luring man? And most assuredly it is so, for woman is the only, and the most seductive, power in heaven and on earth.
Selections from the Writings of Kierkegaard 107 When compared with her in this sense man will indeed be found to be exceedingly imperfect.
And the stratagem of the gods was crowned with suc- cess; but not always. There have existed at all times some men — a few — who have detected the deception. They per- ceive well enough woman's loveliness — more keenly, indeed than the others — ^but they also suspect the real state of affairs. I call them erotic natures and count myself among them. Men call them seducers, woman has no name for them — such persons are to her unnameable. These erotic natures are the truly fortunate ones. They live more lux- uriously than do the very gods, for they regale themselves with food more delectable than ambrosia, and they drink what is more delicious than nectar; they eat the most se- ductive invention of the gods' most ingenious thought, they are ever eating dainties set for a bait — ah, incomparable delight, ah, blissful fare — they are ever eating but the dain- ties set for a bait; and they are never caught. All other men greedily seize and devour it, like bumpkins eating their cabbage, and are caught. Only the erotic nature fully ap- preciates the dainties set out for bait — he prizes them in- finitely. Woman divines this, and for that reason there is a secret understanding between him and her. But he knows also that she is a bait, and that secret he keeps to himself.
That nothing more marvellous, nothing more delicious, nothing more seductive, than woman can be devised, for that vouch the gods and their pressing need which hight- ened their powers of invention; for that vouches also the fact that they risked all, and in shaping her moved heaven and earth.
I now forsake the myth. The conception "man" corre- sponds to his "idea." I can therefore, if necessary, think of an individual man as existing. The idea of woman, on the other hand, is so general that no one single woman is able to express it completely. She is not contemporaneous with man (and hence of less noble origin), but a later crea- tion, though more perfect than he. Whether now the gods took some part from him whilst he slept, from fear of wak- ing him by taking too much; or whether they bisected him 108 University of Texas Bulletin and made woman out of the one half — at any rate it was man who was partitioned. Hence she is the equal of man only after this partition. She is a delusion and a snaref^ but is so only afterwards, and for him who is deluded. She is finiteness incarnate; but in her first stage she is finiteness raised to the highest degree in the deceptive infinitude of all divine and human illusions. Now, the deception does not exist — one instant longer, and one is deceived.
She is finiteness, and as such she is a collective: one woman represents all women. Only the erotic nature com- prehends this and therefore knows how to love many with- out ever being deceived, sipping the while all the delights the cunning gods were able to prepare. For this reason, as I said, woman cannot be fully expressed by one formula, but is, rather, an infinitude of finalities. He who wishes to think her "idea" will have the same experience as he who gazes on a sea of nebulous shapes which ever form anew, or as he who is dazed by looking over the waves whose foamy crests ever mock one's vision; for her "idea" is but the work- shop of possibilities. And to the erotic nature these possi- bilities are the everlasting reason for his worship.
So the gods created her delicate and ethereal as if out of the mists of the summer night, yet goodly like ripe fruit; light like a bird, though the repository of what attracts all the world — light because the play of the forces is harmo- niously balanced in the invisible center of a negative rela- tion;'^* slender in growth, with definite lines, yet her body sinuous with beautiful curves; perfect, yet ever appearing as if completed but now; cool, delicious, and refreshing like new-fallen snow, yet blushing in coy transparency; happy like some pleasantry which makes one forget all one's sor- row; soothing as being the end of desire, and satisfying in herself being the stimulus of desire. And the gods had calculated that man, when first beholding her, would be amazed, as one who sees himself, though familiar with that sight — would stand in amaze as one who sees himself in the ■'•^I.e., evidently, she does not exist because of herself; hence she \f. in a "negative" relation to herself. The center of this relation is "what attracts all the world."
Selections from the Writings of Kierkegaard 109 splendor of perfection — would stand in amaze as one who beholds what he did never dream he would, yet beholds what, it would seem, ought to have occurred to him before — sees what is essential to life and yet gazes on it as being the very mystery of existence. It is precisely this contra- diction in his admiration which nurses desire to life, while this same admiration urges him ever nearer, so that he can- not desist from gazing, cannot desist from believing him- self familiar with the sight, without really daring to ap- proach, even though he cannot desist from desiring.
When the gods had thus planned her form they were seized with fear lest they might not have the wherewithal to give it existence; but what they feared even more was herself. For they dared not let her know how beautiful she was, apprehensive of having some one in the secret who might spoil their ruse. Then was the crowning touch given to their wondrous creation: they made her faultless; but they concealed all this from her in the nescience of her in- nocence, and concealed it doubly from her in the impene- trable mystery of her modesty. Now she was perfect, and victory certain. Inviting she had been before, but now doubly so through her shyness, and beseeching through her shrinking, and irresistible through herself offering resist- ance. The gods were jubilant. And no allurement has ever been devised in the world so great as is woman, and no al- lurement is as compelling as is innocence, and no tempta- tion is as ensnaring as is modesty, and no deception is as matchless as is woman. She knows of nothing, still her modesty is instinctive divination. She is distinct from man, and the separating wall of modesty parting them is more decisive than Aladdin's sword separating him from Gulnare;^" and yet, when like Pyramis he puts his head to this dividing wall of modesty, the erotic nature will per- ceive all pleasures of desire divined within as from afar.
Thus does woman tempt. Men are wont to set forth the most precious things they possess as a delectation for the gods, nothing less will do. Thus is woman a show-bread.
110 University of Texas Bulletin the gods knew of naught comparable to her. She exists, she is present, she is with us, close by; and yet she is re- moved from us to an infinite distance when concealed in her modesty — until she herself betrays her hiding place, she knows not how: it is not she herself, it is life which informs on her. Roguish she is like a child who in playing peeps forth from his hiding place, yet her roguishness is inex- plicable, for she does not know of it herself, she is ever mysterious — mysterious when she casts down her eyes, mysterious when she sends forth the messengers of her glance which no thought, let alone any word, is able to fol- low. And yet is the eye the "interpreter" of the soul! What, then, is the explanation of this mystery if the interpreter too is unintelligible? Calm she is like the hushed stillness of eventide, when not a leaf stirs; calm like a consciousness as yet unaware of aught. Her heart-beats are as regular as if life were not present; and yet the erotic nature, listen- ing with his stethoscopically practiced ear, detects the dithyrambic pulsing of desire sounding along unbeknown. Careless she is like the blowing of the wind, content like the profound ocean, and yet full of longing like a thing biding its explanation. My friends! My mind is softened, in- describably softened. I comprehend that also my life ex- presses an idea, even if you do not comprehend me. I too have discovered the secret of existence; I too serve a divine idea — and, assuredly, I do not serve it for nothing. If woman is a ruse of the gods, this means that she is to be seduced; and if woman is not an "idea," the true inference is that the erotic nature wishes to love as many of them as possible.
What luxury it is to relish the ruse without being duped, only the erotic nature comprehends. And how blissful it is to be seduced, woman alone knows. I know that from woman, even though I never yet allowed any one of them time to explain it to me, but re-asserted my independence, serving the idea by a break as sudden as that caused by death; for a bride and a break are to one another like fe- male and male.''" Only woman is aware of this, and she is ''"In the Danish, a pun on the homonyms en brud and et hrud.
Selections from the Writings of Kierkegaard 111 aware of it together with her seducer. No married man will ever grasp this. Nor does she ever speak with him about it. She resigns herself to her fate, she knows that it must be so and that she can be seduced only once. For this reason she never really bears malice against the man who seduced her. That is to say, if he really did seduce her and thus expressed the idea. Broken marriage vows and that kind of thing is, of course, nonsense and no se- duction. Indeed, it is by no means so great a misfortune for a woman to be seduced. In fact, it is a piece of good fortune for her. An excellently seduced girl may make an excellent wife. If I myself were not fit to be a seducer — however deeply I feel my inferior qualifications in this respect — if I chose to be a married man, I should always choose a girl already seduced, so that I would not have to begin my marriage by seducing my wife. Marriage, to be sure, also expresses an idea; but in relation to the idea of marriage that quality is altogether immaterial which is the absolutely essential condition for my idea. Therefore, a marriage ought never to be planned to begin as though it were the beginning of a story of seduction. So much is sure: there is a seducer for every woman. Happy is she whose good fortune it is to meet just him.
Through marriage, on the other hand, the gods win their victory. In it the once seduced maiden walks through life by the side of her husband, looking back at times, full of longing, resigned to her fate, until she reaches the goal of life. She dies; but not in the same sense as man dies. She is volatilized and resolved into that mysterious primal ele- ment of which the gods formed her — she disappears like a dream, like an impermanent shape whose hour is past. For what is woman but a dream, and the highest reality withal! Thus does the erotic nature comprehend her, leading her, and being led by her in the moment of seduction, beyond time — where she has her true existence, being an illusion. Through her husband, on the other hand, she becomes a creature of this world, and he through her.
Marvellous nature! If I did not admire thee, a woman would teach me; for truly she is the venerabile of life.
112 University of Texas Bulletin Splendidly didst thou fashion her, but more splendidly still in that thou never didst fashion one woman like another. In man, the essential i s the essential, and insofar always alike; but in woman the adventitious is the essential, and is thus an inexhaustible source of differences. Brief is her splendor; but quickly the pain is forgotten, too, when the same splendor is proffered me anew. It is true, I too am aware of the unbeautiful which may appear in her there- after; but she is not thus with her seducer.