The Idiot by Fyodor Dostoyevsky (grave mercy TXT) 📖

and it seemed to the prince that his gaiety was mingled with triumph. Of course he was only joking with Lebedeff, meaning to egg him on, but he grew excited himself at the same time.

“Not the railways, oh dear, no!” replied Lebedeff, with a mixture of violent anger and extreme enjoyment. “Considered alone, the railways will not pollute the springs of life, but as a whole they are accursed. The whole tendency of our latest centuries, in its scientific and materialistic aspect, is most probably accursed.”

“Is it certainly accursed? … or do you only mean it might be? That is an important point,” said Evgenie Pavlovitch.

“It is accursed, certainly accursed!” replied the clerk, vehemently.

“Don’t go so fast, Lebedeff; you are much milder in the morning,” said Ptitsin, smiling.

“But, on the other hand, more frank in the evening! In the evening sincere and frank,” repeated Lebedeff, earnestly. “More candid, more exact, more honest, more honourable, and … although I may show you my weak side, I challenge you all; you atheists, for instance! How are you going to save the world? How find a straight road of progress, you men of science, of industry, of cooperation, of trades unions, and all the rest? How are you going to save it, I say? By what? By credit? What is credit? To what will credit lead you?”

“You are too inquisitive,” remarked Evgenie Pavlovitch.

“Well, anyone who does not interest himself in questions such as this is, in my opinion, a mere fashionable dummy.”

“But it will lead at least to solidarity, and balance of interests,” said Ptitsin.

“You will reach that with nothing to help you but credit? Without recourse to any moral principle, having for your foundation only individual selfishness, and the satisfaction of material desires? Universal peace, and the happiness of mankind as a whole, being the result! Is it really so that I may understand you, sir?”

“But the universal necessity of living, of drinking, of eating— in short, the whole scientific conviction that this necessity can only be satisfied by universal cooperation and the solidarity of interests—is, it seems to me, a strong enough idea to serve as a basis, so to speak, and a ‘spring of life,’ for humanity in future centuries,” said Gavrila Ardalionovitch, now thoroughly roused.

“The necessity of eating and drinking, that is to say, solely the instinct of self-preservation…”

“Is not that enough? The instinct of self-preservation is the normal law of humanity…”

“Who told you that?” broke in Evgenie Pavlovitch.

“It is a law, doubtless, but a law neither more nor less normal than that of destruction, even self-destruction. Is it possible that the whole normal law of humanity is contained in this sentiment of self-preservation?”

“Ah!” cried Hippolyte, turning towards Evgenie Pavlovitch, and looking at him with a queer sort of curiosity.

Then seeing that Radomski was laughing, he began to laugh himself, nudged Colia, who was sitting beside him, with his elbow, and again asked what time it was. He even pulled Colia’s silver watch out of his hand, and looked at it eagerly. Then, as if he had forgotten everything, he stretched himself out on the sofa, put his hands behind his head, and looked up at the sky. After a minute or two he got up and came back to the table to listen to Lebedeff’s outpourings, as the latter passionately commentated on Evgenie Pavlovitch’s paradox.

“That is an artful and traitorous idea. A smart notion,” vociferated the clerk, “thrown out as an apple of discord. But it is just. You are a scoffer, a man of the world, a cavalry officer, and, though not without brains, you do not realize how profound is your thought, nor how true. Yes, the laws of self-preservation and of self-destruction are equally powerful in this world. The devil will hold his empire over humanity until a limit of time which is still unknown. You laugh? You do not believe in the devil? Scepticism as to the devil is a French idea, and it is also a frivolous idea. Do you know who the devil is? Do you know his name? Although you don’t know his name you make a mockery of his form, following the example of Voltaire. You sneer at his hoofs, at his tail, at his horns—all of them the produce of your imagination! In reality the devil is a great and terrible spirit, with neither hoofs, nor tail, nor horns; it is you who have endowed him with these attributes! But … he is not the question just now!”

“How do you know he is not the question now?” cried Hippolyte, laughing hysterically.

“Another excellent idea, and worth considering!” replied Lebedeff. “But, again, that is not the question. The question at this moment is whether we have not weakened ‘the springs of life’ by the extension …”

“Of railways?” put in Colia eagerly.

“Not railways, properly speaking, presumptuous youth, but the general tendency of which railways may be considered as the outward expression and symbol. We hurry and push and hustle, for the good of humanity! ‘The world is becoming too noisy, too commercial!’ groans some solitary thinker. ‘Undoubtedly it is, but the noise of waggons bearing bread to starving humanity is of more value than tranquillity of soul,’ replies another triumphantly, and passes on with an air of pride. As for me, I don’t believe in these waggons bringing bread to humanity. For, founded on no moral principle, these may well, even in the act of carrying bread to humanity, coldly exclude a considerable portion of humanity from enjoying it; that has been seen more than once.

“What, these waggons may coldly exclude?” repeated someone.

“That has been seen already,” continued Lebedeff, not deigning to notice the interruption. “Malthus was a friend of humanity, but, with ill-founded moral principles, the friend of humanity is the devourer of humanity, without mentioning his pride; for, touch the vanity of one of these numberless philanthropists, and to avenge his self-esteem, he will be ready at once to set fire to the whole globe; and to tell the truth, we are all more or less like that. I, perhaps, might be the first to set a light to the fuel, and then run away. But, again, I must repeat, that is not the question.”

“What is it then, for goodness’ sake?”

“He is boring us!”

“The question is connected with the following anecdote of past times; for I am obliged to relate a story. In our times, and in our country, which I hope you love as much as I do, for as far as I am concerned, I am ready to shed the last drop of my blood…

“Go on! Go on!”

“In our dear country, as indeed in the whole of Europe, a famine visits humanity about four times a century, as far as I can remember; once in every twenty-five years. I won’t swear to this being the exact figure, but anyhow they have become comparatively rare.”

“Comparatively to what?”

“To the twelfth century, and those immediately preceding and following it. We are told by historians that widespread famines occurred in those days every two or three years, and such was the condition of things that men actually had recourse to cannibalism, in secret, of course. One of these cannibals, who had reached a good age, declared of his own free will that during the course of his long and miserable life he had personally killed and eaten, in the most profound secrecy, sixty monks, not to mention several children; the number of the latter he thought was about six, an insignificant total when compared with the enormous mass of ecclesiastics consumed by him. As to adults, laymen that is to say, he had never touched them.”

The president joined in the general outcry.

“That’s impossible!” said he in an aggrieved tone. “I am often discussing subjects of this nature with him, gentlemen, but for the most part he talks nonsense enough to make one deaf: this story has no pretence of being true.”

“General, remember the siege of Kars! And you, gentlemen, I assure you my anecdote is the naked truth. I may remark that reality, although it is governed by invariable law, has at times a resemblance to falsehood. In fact, the truer a thing is the less true it sounds.”

“But could anyone possibly eat sixty monks?” objected the scoffing listeners.

“It is quite clear that he did not eat them all at once, but in a space of fifteen or twenty years: from that point of view the thing is comprehensible and natural…”

“Natural?”

“And natural,” repeated Lebedeff with pedantic obstinacy. “Besides, a Catholic monk is by nature excessively curious; it would be quite easy therefore to entice him into a wood, or some secret place, on false pretences, and there to deal with him as said. But I do not dispute in the least that the number of persons consumed appears to denote a spice of greediness.”

“It is perhaps true, gentlemen,” said the prince, quietly. He had been listening in silence up to that moment without taking part in the conversation, but laughing heartily with the others from time to time. Evidently he was delighted to see that everybody was amused, that everybody was talking at once, and even that everybody was drinking. It seemed as if he were not intending to speak at all, when suddenly he intervened in such a serious voice that everyone looked at him with interest.

“It is true that there were frequent famines at that time, gentlemen. I have often heard of them, though I do not know much history. But it seems to me that it must have been so. When I was in Switzerland I used to look with astonishment at the many ruins of feudal castles perched on the top of steep and rocky heights, half a mile at least above sea-level, so that to reach them one had to climb many miles of stony tracks. A castle, as you know, is, a kind of mountain of stones—a dreadful, almost an impossible, labour! Doubtless the builders were all poor men, vassals, and had to pay heavy taxes, and to keep up the priesthood. How, then, could they provide for themselves, and when had they time to plough and sow their fields? The greater number must, literally, have died of starvation. I have sometimes asked myself how it was that these communities were not utterly swept off the face of the earth, and how they could possibly survive. Lebedeff is not mistaken, in my opinion, when he says that there were cannibals in those days, perhaps in considerable numbers; but I do not understand why he should have dragged in the monks, nor what he means by that.”

“It is undoubtedly because, in the twelfth century, monks were the only people one could eat; they were the fat, among many lean,” said Gavrila Ardalionovitch.

“A brilliant idea, and most true!” cried Lebedeff, “for he never even touched the laity. Sixty monks, and not a single layman! It is a terrible idea, but it is historic, it is statistic; it is indeed one of those facts which enables an intelligent historian to reconstruct the physiognomy of a special epoch, for it brings out this further point with mathematical accuracy, that the clergy were in those days sixty times richer and more flourishing than the rest of humanity. and perhaps sixty times fatter also…”

“You are exaggerating, you are exaggerating, Lebedeff!” cried his hearers, amid laughter.

“I admit that it is an historic thought, but what is your conclusion?” asked the prince.

He spoke so seriously in addressing Lebedeff, that his tone contrasted quite comically with that of the others. They were very nearly laughing at him, too, but he did not notice it.

“Don’t you see he is a lunatic, prince?” whispered Evgenie Pavlovitch in his ear. “Someone told me