Текст книги "The Possessed"
Автор книги: Федор Достоевский
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Текущая страница: 18 (всего у книги 49 страниц)
His excitement was approaching frenzy. Nikolay Vsyevolodovitch frowned and seemed to become more on his guard.
“Since I have remained another half-hour with you when time is so precious,” he pronounced earnestly and impressively, “you may rest assured that I mean to listen to you at least with interest . . . and I am convinced that I shall hear from you much that is new.”
He sat down on a chair.
“Sit down!” cried Shatov, and he sat down himself.
“Please remember,” Stavrogin interposed once more, “that I was about to ask a real favour of you concerning Marya Timofyevna, of great importance for her, anyway. . . .”
“What?” Shatov frowned suddenly with the air of a man who has just been interrupted at the most important moment, and who gazes at you unable to grasp the question.
“And you did not let me finish,” Nikolay Vsyevolodovitch went on with a smile.
“Oh, nonsense, afterwards!” Shatov waved his hand disdainfully, grasping, at last, what he wanted, and passed at once to his principal theme.
VII
“Do you know,” he began, with flashing eyes, almost menacingly, bending right forward in his chair, raising the forefinger of his right hand above him (obviously unaware that he was doing so), “do you know who are the only 'god-bearing' people on earth, destined to regenerate and save the world in the name of a new God, and to whom are given the keys of life and of the new world . . . Do you know which is that people and what is its name?”
“From your manner I am forced to conclude, and I think I may as well do so at once, that it is the Russian people.”
“And you can laugh, oh, what a race!” Shatov burst out.
“Calm yourself, I beg of you; on the contrary, I was expecting something of the sort from you.”
“You expected something of the sort? And don't you know those words yourself?”
“I know them very well. I see only too well what you're driving at. All your phrases, even the expression 'god-bearing people' is only a sequel to our talk two years ago, abroad, not long before you went to America. ... At least, as far as I can recall it now.”
“It's your phrase altogether, not mine. Your own, not simply the sequel of our conversation. 'Our' conversation it was not at all. It was a teacher uttering weighty words, and a pupil who was raised from the dead. I was that pupil and you were the teacher.”
“But, if you remember, it was just after my words you joined their society, and only afterwards went away to America.”
“Yes, and I wrote to you from America about that. I wrote to you about everything. Yes, I could not at once tear my bleeding heart from what I had grown into from childhood, on which had been lavished all the raptures of my hopes and all the tears of my hatred. ... It is difficult to change gods. I did not believe you then, because I did not want to believe, I plunged for the last time into that sewer. . . . But the seed remained and grew up. Seriously, tell me seriously, didn't you read all my letter from America, perhaps you didn't read it at all?”
“I read three pages of it. The two first and the last. And I glanced through the middle as well. But I was always meaning . . .”
“Ah, never mind, drop it! Damn it!” cried Shatov, waving his hand. .”If you've renounced those words about the people now, how could you have uttered them then? . . . That's what crushes me now.”
“I wasn't joking with you then; in persuading you I was perhaps more concerned with myself than with you,” Stavrogin pronounced enigmatically.
“You weren't joking! In America I was lying for three months on straw beside a hapless creature, and I learnt from him that at the very time when you were sowing the seed of God and the Fatherland in my heart, at that very time, perhaps during those very days, you were infecting the heart of that hapless creature, that maniac Kirillov, with poison . . . you confirmed false malignant ideas in him, and brought him to the verge of insanity. . . . Go, look at him now, he is your creation . . . you've seen him though.”
“In the first place, I must observe that Kirillov himself told me that he is happy and that he's good. Your supposition that all this was going on at the same time is almost correct. But what of it? I repeat, I was not deceiving either of you.”
“Are you an atheist? An atheist now?”
“Yes.”
“And then?”
“Just as I was then.”
“I wasn't asking you to treat me with respect when I began the conversation. With your intellect you might have understood that,” Shatov muttered indignantly.
“I didn't get up at your first word, I didn't close the conversation, I didn't go away from you, but have been sitting here ever since submissively answering your questions and . . . cries, so it seems I have not been lacking in respect to you yet.” Shatov interrupted, waving his hand.
“Do you remember your expression that 'an atheist can't be a Russian,' that 'an atheist at once ceases to be a Russian'? Do you remember saying that?”
“Did I?” Nikolay Vsyevolodovitch questioned him back. “You ask? You've forgotten? And yet that was one of the truest statements of the leading peculiarity of the Russian soul, which you divined. You can't have forgotten it! I will remind you of something else: you said then that 'a man who was not orthodox could not be Russian.'”
“I imagine that's a Slavophil idea.”
“The Slavophils of to-day disown it. Nowadays, people have grown cleverer. But you went further: you believed that Roman Catholicism was not Christianity; you asserted that Rome proclaimed Christ subject to the third temptation of the devil. Announcing to all the world that Christ without an earthly kingdom cannot hold his ground upon earth, Catholicism by so doing proclaimed Antichrist and ruined the whole Western world. You pointed out that if France is in agonies now it's simply the fault of Catholicism, for she has rejected the iniquitous God of Rome and has not found a new one. That's what you could say then! I remember our conversations.”
“If I believed, no doubt I should repeat it even now. I wasn't lying when I spoke as though I had faith,” Nikolay Vsyevolodovitch pronounced very earnestly. “But I must tell you, this repetition of my ideas in the past makes a very disagreeable impression on me. Can't you leave off?”
“If you believe it?” repeated Shatov, paying not the slightest attention to this request. “But didn't you tell me that if it were mathematically proved to you that the truth excludes Christ, you'd prefer to stick to Christ rather than to the truth? Did you say that? Did you? ''
“But allow me too at last to ask a question,” said Nikolay Vsyevolodovitch, raising his voice. “What is the object of this irritable and . . . malicious cross-examination?”
“This examination will be over for all eternity, and you will never hear it mentioned again.”
“You keep insisting that we are outside the limits of time and space.”
“Hold your tongue!” Shatov cried suddenly. “I am stupid and awkward, but let my name perish in ignominy! Let me repeat your leading idea. . . . Oh, only a dozen lines, only the conclusion.”
“Repeat it, if it's only the conclusion. . . .” Stavrogin made a movement to look at his watch, but restrained himself and did not look.
Shatov bent forward in his chair again and again held up his finger for a moment.
“Not a single nation,” he went on, as though reading it line by line, still gazing menacingly at Stavrogin, “not a single nation has ever been founded on principles of science or reason. There has never been an example of it, except for a brief moment, through folly. Socialism is from its very nature bound to be atheism, seeing that it has from the very first proclaimed that it is an atheistic organisation of society, and that it intends to establish itself exclusively on the elements of science and reason. Science and reason have, from the beginning of time, played a secondary and subordinate part in the life of nations; so it will be till the end of time. Nations are built up and moved by another force which sways and dominates them, the origin of which is unknown and inexplicable: that force is the force of an insatiable desire to go on to the end, though at the same time it denies that end. It is the force of the persistent assertion of one's own existence, and a denial of death. It's the spirit of life, as the Scriptures call it, 'the river of living water,' the drying up of which is threatened in the Apocalypse. It's the aesthetic principle, as the philosophers call it, the ethical principle with which they identify it, 'the seeking for God,' as I call it more simply. The object of every national movement, in every people and at every period of its existence is only the seeking for its god, who must be its own god, and the faith in Him as the only true one. God is the synthetic personality of the whole people, taken from its beginning to its end. It has never happened that all, or even many, peoples have had one common, god, but each has always had its own. It's a sign of the decay of nations when they begin to have gods in common. When gods begin to be common to several nations the gods are dying and the faith in them, together with the nations themselves. The stronger a people the more individual their God. There never has been a nation without a religion, that is, without an idea of good and evil. Every people has its own conception of good and evil, and its own good and evil. When the same conceptions of good and evil become prevalent in several nations, then these nations are dying, and then the very distinction between good and evil is beginning to disappear. Reason has never had the power to define good and evil, or even to distinguish between good and evil, even approximately; on the contrary, it has always mixed them up in a disgraceful and pitiful way; science has even given the solution by the fist. This is particularly characteristic of the half-truths of science, the most terrible scourge of humanity, unknown till this century, and worse than plague, famine, or war. A half-truth is a despot ..such as has never been in the world before. A despot that has its priests and its slaves, a despot to whom all do homage with love and superstition hitherto inconceivable, before which science itself trembles and cringes in a shameful way. These are your own words, Stavrogin, all except that about the half-truth; that's my own because I am myself a case of half-knowledge, and that's why I hate it particularly. I haven't altered anything of your ideas or even of your words, not a syllable.”
“I don't agree that you've not altered anything,” Stavrogin observed cautiously. “You accepted them with ardour, and in your ardour have transformed them unconsciously. The very fact that you reduce God to a simple attribute of nationality ...”
He suddenly began watching Shatov with intense and peculiar attention, not so much his words as himself.
“I reduce God to the attribute of nationality?” cried Shatov. “On the contrary, I raise the people to God. And has it ever been otherwise? The people is the body of God. Every people is only a people so long as it has its own god and excludes all other gods on earth irreconcilably; so long as it believes that by its god it will conquer and drive out of the world all other gods. Such, from the beginning of time, has been the belief of all great nations, all, anyway, who have been specially remarkable, all who have been leaders of humanity. There is no going against facts. The Jews lived only to await the coming of the true God and left the world the true God. The Greeks deified nature and bequeathed the world their religion, that is, philosophy and art. Rome deified the people in the State, and bequeathed the idea of the State to the nations. France throughout her long history was only the incarnation and development of the Roman god, and if they have at last flung their Roman god into the abyss and plunged into atheism, which, for the time being, they call socialism, it is solely because socialism is, anyway, healthier than Roman Catholicism. If a great people does not believe that the truth is only to be found in itself alone (in itself alone and in it exclusively); if it does not believe that it alone is fit and destined to raise up and save all the rest by its truth, it would at once sink into being ethnographical material, and not a great people. A really great people can never accept a secondary part in the history of Humanity, nor even one of the first, but will have the first part. A nation which loses this belief ceases to be a nation. But there is only one truth, and therefore only a single one out of the nations can have the true God, even though other nations may have great gods of their own. Only one nation is 'god-bearing,' that's the Russian people, and . . . and . . . and can you think me such a fool, Stavrogin,” he yelled frantically all at once, “that I can't distinguish whether my words at this moment are the rotten old commonplaces that have been ground out in all the Slavophil mills in Moscow, or a perfectly new saying, the last word, the sole word of renewal and resurrection, and . . . and what do I care for your laughter at this minute! What do I care that you utterly, utterly fail to understand me, not a word, not a sound! Oh, how I despise your haughty laughter and your look at this minute!”
He jumped up from his seat; there was positively foam on his lips.
“On the contrary Shatov, on the contrary,” Stavrogin began with extraordinary earnestness and self-control, still keeping his seat, “on the contrary, your fervent words have revived many extremely powerful recollections in me. In your words I recognise my own mood two years ago, and now I will not tell you, as I did just now, that you have exaggerated my ideas. I believe, indeed, that they were even more exceptional, even more independent, and I assure you for the third time that I should be very glad to confirm all that you've said just now, every syllable of it, but ...”
“But you want a hare!”
“Wh-a-t?”
“Your own nasty expression,” Shatov laughed spitefully, sitting down again. “To cook your hare you must first catch it, to believe in God you must first have a god. You used to say that in Petersburg, I'm told, like Nozdryov, who tried to catch a hare by his hind legs.”
“No, what he did was to boast he'd caught him. By the way, allow me to trouble you with a question though, for indeed I think I have the right to one now. Tell me, have you caught your hare?”
“Don't dare to ask me in such words! Ask differently, quite differently.” Shatov suddenly began trembling all over.
“Certainly I'll ask differently.” Nikolay Vsyevolodovitch looked coldly at him. “I only wanted to know, do you believe in God, yourself?”
“I believe in Russia. ... I believe in her orthodoxy. ... I believe in the body of Christ. ... I believe that the new advent will take place in Russia. . . . I believe ...” Shatov muttered frantically.
“And in God? In God?”
“I ... I will believe in God.”
Not one muscle moved in Stavrogin's face. Shatov looked passionately and defiantly at him, as though he would have scorched him with his eyes.
“I haven't told you that I don't believe,”, he cried at last. “I will only have you know that I am a luckless, tedious book, and nothing more so far, so far. . . . But confound me! We're discussing you not me. . . . I'm a man of no talent, and can only give my blood, nothing more, like every man without talent; never mind my blood either! I'm talking about you. I've been waiting here two years for you. . . . Here I've been dancing about in my nakedness before you for the last half-hour. You, only you can raise that flag! . . .”
He broke off, and sat as though in despair, with his elbows on the table and his head in his hands.
“I merely mention it as something queer,” Stavrogin interrupted suddenly. “Every one for some inexplicable reason keeps foisting a flag upon me. Pyotr Verhovensky, too, is convinced that I might' raise his flag,' that's how his words were repeated to me, anyway. He has taken it into his head that I'm capable of playing the part of Stenka Razin for them, 'from my extraordinary aptitude for crime,' his saying too.”
“What?” cried Shatov, “'from your extraordinary aptitude for crime'?”
“Just so.”
“H'm! And is it true?” he asked, with an angry smile. “Is it true that when you were in Petersburg you belonged to a secret society for practising beastly sensuality? Is it true that you could give lessons to the Marquis de Sade? Is it true that you decoyed and corrupted children? Speak, don't dare to lie,” he cried, beside himself. “Nikolay Stavrogin cannot lie to Shatov, who struck him in the face. Tell me everything, and if it's true I'll kill you, here, on the spot!”
“I did talk like that, but it was not I who outraged children,” Stavrogin brought out, after a silence that lasted too long. He turned pale and his eyes gleamed.
“But you talked like that,” Shatov went on imperiously, keeping his flashing eyes fastened upon him. “Is it true that you declared that you saw no distinction in beauty between some brutal obscene action and any great exploit, even the sacrifice of life for the good of humanity? Is it true that you have found identical beauty, equal enjoyment, in both extremes?”
“It's impossible to answer like this. ... I won't answer,” muttered Stavrogin, who might well have got up and gone away, but who did not get up and go away.
“I don't know either why evil is hateful and good is beautiful, but I know why the sense of that distinction is effaced and lost in people like the Stavrogins,” Shatov persisted, trembling all over. “Do you know why you made that base and shameful marriage? Simply because the shame and senselessness of it reached the pitch of genius! Oh, you are not one of those who linger on the brink. You fly head foremost. You married from a passion for martyrdom, from a craving for remorse, through moral sensuality. It was a laceration of the nerves. . . Defiance of common sense was too tempting. Stavrogin and a wretched, half-witted, crippled beggar! When you bit the governor's ear did you feel sensual pleasure? Did you? You idle, loafing, little snob. Did you 1”
“You're a psychologist,” said Stavrogin, turning paler and paler, “though you're partly mistaken as to the reasons of my marriage. But who can have given you all this information?” he asked, smiling, with an effort. “Was it Kirillov? But he had nothing to do with it.”
“You turn pale.”
“But what is it you want?” Nikolay Vsyevolodovitch asked, raising his voice at last. “I've been sitting under your lash for the last half-hour, and you might at least let me go civilly. Unless you really have some reasonable object in treating me like this.”
“Reasonable object?”
“Of course, you're in duty bound, anyway, to let me know your object. I've been expecting you to do so all the time, but you've shown me nothing so far but frenzied spite. I beg you to open the gate for me.”
He got up from the chair. Shatov rushed frantically after him. “Kiss the earth, water it with your tears, pray for forgiveness,” he cried, clutching him by the shoulder.
“I didn't kill you . . . that morning, though ... I drew back my hands . . .” Stavrogin brought out almost with anguish, keeping his eyes on the ground.
“Speak out! Speak out! You came to warn me of danger. You have let me speak. You mean to-morrow to announce your marriage publicly. . . . Do you suppose I don't see from your face that some new menacing idea is dominating you? . . . Stavrogin, why am I condemned to believe in you through all eternity? Could I speak like this to anyone else? I have modesty, but I am not ashamed of my nakedness because it's Stavrogin I am speaking to. I was not afraid of caricaturing a grand idea by handling it because Stavrogin was listening to me. . . . Shan't I kiss your footprints when you've gone? I can't tear you out of my heart, Nikolay Stavrogin!”
“I'm sorry I can't feel affection for you, Shatov,” Stavrogin replied coldly.
“I know you can't, and I know you are not lying. Listen. I can set it all right. I can 'catch your hare' for you.”
Stavrogin did not speak.
“You're an atheist because you're a snob, a snob of the snobs. You've lost the distinction between good and evil because you've lost touch with your own people. A new generation is coming, straight from the heart of the people, and you will know nothing of it, neither you nor the Verhovenskys, father or son; nor I, for I'm a snob too – I, the son of your serf and lackey, Pashka. . . . Listen. Attain to God by work; it all lies in that; or disappear like rotten mildew. Attain to Him by work.”
“God by work? What sort of work?”
“Peasants' work. Go, give up all your wealth. . . . Ah! you laugh, you're afraid of some trick?”
But Stavrogin was not laughing.
“You suppose that one may attain to God by work, and by peasants' work,” he repeated, reflecting as though he had really come across something new and serious which was worth considering. “By the way,” he passed suddenly to a new idea, “you reminded me just now. Do you know that I'm not rich at all, that I've nothing to give up? I'm scarcely in a position even to provide for Marya Timofyevna's future. . . . Another thing: I came to ask you if it would be possible for you to remain near Marya Timofyevna in the fixture, as you are the only person who has some influence over her poor brain. I say this so as to be prepared for anything.”
“All right, all right. You're speaking of Marya Timofyevna,” said Shatov, waving one hand, while he held a candle in the other. “All right. Afterwards, of course. . . . Listen. Go to Tihon.”
“To whom?”
“To Tihon, who used to be a bishop. He lives retired now, on account of illness, here in the town, in the Bogorodsky monastery.''
“What do you mean?”
“Nothing. People go and see him. You go. What is it to you? What is it to you?”
“It's the first time I've heard of him, and . . . I've never seen anything of that sort of people. Thank you, I'll go.”
“This way.”
Shatov lighted him down the stairs. “Go along.” He flung open the gate into the street.
“I shan't come to you any more, Shatov,” said Stavrogin quietly as he stepped through the gateway.
The darkness and the rain continued as before.
Last updated on Wed Jan 12 09:26:22 2011 for eBooks@Adelaide.
