The winter semester I was much the same way. Nonetheless, I was asked if I would like to spend the Christmas vacation with a group of students at a ski lodge. Surprised, I accepted.
I wasn’t a good skier, but I liked to ski and was fast and kept up with the good ones. Sometimes when I was on slopes that were beyond my ability, I risked falls and broken bones. I did this consciously. The other risk I was taking, and to which I succumbed, was one to which I was oblivious.
I was never cold. While the others skied in sweaters and jackets, I skied in a shirt. The others shook their heads and teased me about it, but I didn’t take their worries seriously. I simply didn’t feel cold. When I began to cough, I blamed it on the Austrian cigarettes. When I started to feel feverish, I enjoyed it. I felt weak and light at the same time, and all my senses were pleasingly muffled, cottony, padded. I floated.
Then I came down with a high fever and was taken to the hospital. By the time I left, the numbness was gone. All the questions and fears, accusations and self-accusations, all the horror and pain that had erupted during the trial and been immediately deadened were back, and back for good. I don’t know what the doctors diagnose when someone isn’t freezing even though he should be freezing. My own diagnosis is that the numbness had to overwhelm my body before it would let go of me, before I could let go of it.
When I had finished my studies and began my training, it was the summer of the student upheavals. I was interested in history and sociology, and while clerking with a judge I was still in the university often enough to know what was going on. Knowing what was going on did not mean taking part-university and university reforms were no more interesting to me than the Vietcong and the Americans. As for the third and real theme of the student movement, coming to grips with the Nazi past, I felt so removed from the other students that I had no desire to agitate and demonstrate with them.
Sometimes I think that dealing with the Nazi past was not the reason for the generational conflict that drove the student movement, but merely the form it took. Parental expectations, from which every generation must free itself, were nullified by the fact that these parents had failed to measure up during the Third Reich, or after it ended. How could those who had committed Nazi crimes or watched them happen or looked away while they were happening or tolerated the criminals among them after 1945 or even accepted them-how could they have anything to say to their children? But on the other hand, the Nazi past was an issue even for children who couldn’t accuse their parents of anything, or didn’t want to. For them, coming to grips with the Nazi past was not merely the form taken by a generational conflict, it was the issue itself.
Whatever validity the concept of collective guilt may or may not have, morally and legally-for my generation of students it was a lived reality. It did not just apply to what had happened in the Third Reich. The fact that Jewish gravestones were being defaced with swastikas, that so many old Nazis had made careers in the courts, the administration, and the universities, that the Federal Republic did not recognize the State of Israel for many years, that emigration and resistance were handed down as traditions less often than a life of conformity-all this filled us with shame, even when we could point at the guilty parties. Pointing at the guilty parties did not free us from shame, but at least it overcame the suffering we went through on account of it. It converted the passive suffering of shame into energy, activity, aggression. And coming to grips with our parents’ guilt took a great deal of energy.
I had no one to point at. Certainly not my parents, because I had nothing to accuse them of. The zeal for letting in the daylight, with which, as a member of the concentration camps seminar, I had condemned my father to shame, had passed, and it embarrassed me. But what other people in my social environment had done, and their guilt, were in any case a lot less bad than what Hanna had done. I had to point at Hanna. But the finger I pointed at her turned back to me. I had loved her. Not only had I loved her, I had chosen her. I tried to tell myself that I had known nothing of what she had done when I chose her. I tried to talk myself into the state of innocence in which children love their parents. But love of our parents is the only love for which we are not responsible.
And perhaps we are responsible even for the love we feel for our parents. I envied other students back then who had dissociated themselves from their parents and thus from the entire generation of perpetrators, voyeurs, and the willfully blind, accommodators and accepters, thereby overcoming perhaps not their shame, but at least their suffering because of the shame. But what gave rise to the swaggering self-righteousness I so often encountered among these students? How could one feel guilt and shame, and at the same time parade one’s self-righteousness? Was their dissociation of themselves from their parents mere rhetoric: sounds and noise that were supposed to drown out the fact that their love for their parents made them irrevocably complicit in their crimes?
These thoughts did not come until later, and even later they brought no comfort. How could it be a comfort that the pain I went through because of my love for Hanna was, in a way, the fate of my generation, a German fate, and that it was only more difficult for me to evade, more difficult for me to manage than for others. All the same, it would have been good for me back then to be able to feel I was part of my generation.
CHAPTER TWO
I MARRIED WHILE I was still clerking. Gertrud and I had met at the ski lodge, and when the others left at the end of vacation, she stayed behind until I was released from the hospital and she could take me home. She was also studying law; we studied together, passed our exams together, and began our clerking together. We got married when Gertrud got pregnant.
I did not tell her about Hanna. Who, I thought, wants to know about the other’s earlier relationships, if he or she is not the fulfillment of their promise? Gertrud was smart, efficient, and loyal, and if our life had involved running a farm with lots of farmhands and maids, lots of children, lots of work, and no time for each other, it would have been fulfilling and happy. But our life was a three-room apartment in a modern building on the edge of the city, our daughter Julia and Gertrud’s and my work as legal clerks. I could never stop comparing the way it was with Gertrud and the way it had been with Hanna; again and again, Gertrud and I would hold each other, and I would feel that something was wrong, that she was wrong, that she moved wrong and felt wrong, smelled wrong and tasted wrong. I thought I would get over it. I hoped it would go away. I wanted to be free of Hanna. But I never got over the feeling that something was wrong.
We got divorced when Julia was five. Neither of us could keep things going; we parted without bitterness and retained our loyalty to each other. It tormented me that we were denying Julia the sense of warmth and safety she obviously craved. When Gertrud and I were open and warm with each other, Julia swam in it like a fish in water. She was in her element. When she sensed tension between us, she ran from one to the other to assure us that we were good and she loved us. She longed for a little brother and probably would have been happy with more siblings. For a long time, she didn’t understand what divorce meant; when I came to visit, she wanted me to stay, and when she came to visit me, she wanted Gertrud to come too. When it was time to go, and she watched me from the window, and I had to get into the car under her sad gaze, it broke my heart. And I had the feeling that what we were denying her was not only her wish, but her right. We had cheated her of her rights by getting divorced, and the fact that we did it together didn’t halve the guilt.