I remember, however, that he was particularly open that evening.
“If only I were a weak-willed nonentity and suffered from the consciousness of it! But you see that’s not so, I know I’m exceedingly strong, and in what way do you suppose? Why just in that spontaneous power of accommodating myself to anything whatever, so characteristic of all intelligent Russians of our generation. There’s no crushing me, no destroying me, no surprising me. I’ve as many lives as a cat. I can with perfect convenience experience two opposite feelings at one and the same time, and not, of course, through my own will. I know, nevertheless, that it’s dishonourable just because it’s so sensible. I’ve lived almost to fifty, and to this day I don’t know whether it’s a good thing I’ve gone on living or not. I like life, but that follows as a matter of course. But for a man like me to love life is contemptible. Of late there has been a new movement, and the Krafts won’t accommodate themselves to things, and shoot themselves. But it’s evident that the Krafts are stupid, we, to be sure, are clever — so that one can draw no parallel, and the question remains open anyway. And can it be that the earth is only for such as we? In all probability it is; but the idea is a comfortless one. However . . . however, the question remains open, anyway.”
He spoke mournfully and yet I didn’t know whether he was sincere or not. He always had a manner which nothing would have made him drop.
4
Then I besieged him with questions, I fell upon him like a starving man on bread. He always answered me readily and straightforwardly, but in the end always went off into the widest generalizations, so that in reality one could draw no conclusions from it. And yet these questions had worried me all my life, and I frankly confess that even in Moscow I had put off settling them till I should meet him in Petersburg. I told him this plainly, and he did not laugh at me — on the contrary, I remember he pressed my hand.
On general politics and social questions I could get nothing out of him, and yet in connection with my “idea” those subjects troubled me more than anything. Of men like Dergatchev I once drew from him the remark that “they were below all criticism,” but at the same time he added strangely that “he reserved the right of attaching no significance to his opinions.” For a very long time he would say nothing on the question how the modern state would end, and how the social community would be built up anew, but in the end I literally wrenched a few words out of him.
“I imagine that all that will come about in a very commonplace way,” he said once. “Simply un beau matin, in spite of all the balance-sheets on budget days, and the absence of deficits, all the states without exception will be unable to pay, so that they’ll all be landed in general bankruptcy. At the same time all the conservative elements of the whole world will rise up in opposition to everything, because they will be the bondholders and creditors, and they won’t want to allow the bankruptcy. Then, of course, there will follow a general liquidation, so to speak; the Jews will come to the fore and the reign of the Jews will begin: and then all those who have never had shares in anything, and in fact have never had anything at all, that is all the beggars, will naturally be unwilling to take part in the liquidation. . . . A struggle will begin, and after seventy-seven battles the beggars will destroy the shareholders and carry off their shares and take their places as shareholders, of course. Perhaps they’ll say something new too, and perhaps they won’t. Most likely they’ll go bankrupt too. Further than that, my dear boy, I can’t undertake to predict the destinies by which the face of this world will be changed. Look in the Apocalypse though . . .”
“But can it all be so materialistic? Can the modern world come to an end simply through finance?”
“Oh, of course, I’ve only chosen one aspect of the picture, but that aspect is bound up with the whole by indissoluble bonds, so to speak.”
“What’s to be done?”
“Oh dear, don’t be in a hurry; it’s not all coming so soon. In any case, to do nothing is always best, one’s conscience is at rest anyway, knowing that one’s had no share in anything.”
“Aië, do stop that, talk sense. I want to know what I’m to do and how I’m to live.”
“What you are to do, my dear? Be honest, never lie, don’t covet your neighbour’s house; in fact, read the Ten Commandments — it’s written there once for all.”
“Don’t talk like that, all that’s so old, and besides . . . it’s all words; I want something real.”
“Well, if you’re fearfully devoured by eunui, try to love some one or something, or at any rate to attach yourself to something.”
“You’re only laughing! Besides, what can I do alone with your Ten Commandments?”
“Well, keep them in spite of all your doubts and questions, and you’ll be a great man.”
“Whom no one will know of.”
“‘There is nothing hidden that shall not be made manifest.’”
“You’re certainly laughing.”
“Well, if you take it so to heart you’d better try as soon as possible to specialize, take up architecture or the law, and then when you’re busy with serious work you’ll be more settled in your mind and forget trifles.”
I was silent. What could I gather from this? And yet, after every such conversation I was more troubled than before. Moreover I saw clearly that there always remained in him, as it were, something secret, and that drew me to him more and more.
“Listen,” I said, interrupting him one day, “I always suspect that you say all this only out of bitterness and suffering, but that secretly you are a fanatic over some idea, and are only concealing it, or ashamed to admit it.”
“Thank you, my dear.”
“Listen, nothing’s better than being useful. Tell me how, at the present moment, I can be most of use. I know it’s not for you to decide that, but I’m only asking for your opinion. You tell me, and what you say I swear I’ll do! Well, what is the great thought?”
“Well, to turn stones into bread. That’s a great thought.”
“The greatest? Yes, really, you have suggested quite a new path. Tell me, is it the greatest?”
“It’s very great, my dear boy, very great, but it’s not the greatest. It’s great but secondary, and only great at the present time. Man will be satisfied and forget; he will say: ‘I’ve eaten it and what am I to do now?’ The question will remain open for all time.”
“You spoke once of the ‘Geneva ideas.’ I didn’t understand what was meant by the ‘Geneva ideas.’”
“The ‘Geneva idea’ is the idea of virtue without Christ, my boy, the modern idea, or, more correctly, the ideas of all modern civilization. In fact, it’s one of those long stories which it’s very dull to begin, and it will be a great deal better if we talk of other things, and better still if we’re silent about other things.”
“You always want to be silent!”
“My dear, remember that to be silent is good, safe, and picturesque.”
“Picturesque?”
“Of course. Silence is always picturesque, and the man who is silent always looks nicer than the man who is speaking.”
“Why, talking as we do is no better than being silent. Damn such picturesqueness, and still more damn such profitableness.”
“My dear,” he said suddenly, rather changing his tone, speaking with real feeling and even with a certain insistence, “I don’t want to seduce you from your ideals to any sort of bourgeois virtue, I’m not assuring you that ‘happiness is better than heroism’; on the contrary ‘heroism is finer than any happiness,’ and the very capacity for it alone constitutes happiness. That’s a settled thing between us. I respect you just for being able in these mawkish days to set up some sort of an ‘idea’ in your soul (don’t be uneasy, I remember perfectly well). But yet one must think of proportion, for now you want to live a resounding life, to set fire to something, to smash something, to rise above everything in Russia, to call up storm-clouds, to throw every one into terror and ecstasy, while you vanish yourse
lf in North America. I’ve no doubt you’ve something of that sort in your heart, and so I feel it necessary to warn you, for I really love you, my dear.”
What could I gather from that either? There was nothing in it but anxiety for me, for my material prosperity; it betrayed the father with the father’s kindly but prosaic feelings. Was this what I wanted by way of an idea for the sake of which any honest father would send his son to face death, as the ancient Roman Horatius sent his sons for the idea of Rome?
I often pressed him on the subject of religion, but there the fog was thicker than ever. When I asked him what to do about that, he answered in the stupidest way, as though to a child:
“You must have faith in God, my dear.”
“But what if I don’t believe in all that?” I cried irritably once.
“A very good thing, my dear.”
“How a good thing?”
“It’s a most excellent symptom, dear boy; a most hopeful one, for our atheists in Russia, if only they are really atheists and have some little trace of intelligence, are the best fellows in the whole world, and always disposed to be kind to God, for they’re invariably good-humoured, and they’re good-humoured because they’re immensely pleased at being atheists. Our atheists are respectable people and extremely conscientious, pillars of the fatherland, in fact. . . .”
This was something, of course, but it was not what I wanted. On one occasion, however, he spoke out, but so strangely that he surprised me more than ever, especially after the stories of Catholicism and penitential chains that I had heard about him.
“Dear boy,” he said one day, not in my room, but in the street, when I was seeing him home after a long conversation, “to love people as they are is impossible. And yet we must. And therefore do them good, overcoming your feelings, holding your nose and shutting your eyes (the latter’s essential). Endure evil from them as far as may be without anger, ‘mindful that you too are a man.’ Of course you’ll be disposed to be severe with them if it has been vouchsafed to you to be ever so little more intelligent than the average. Men are naturally base and like to love from fear. Don’t give in to such love, and never cease to despise it. Somewhere in the Koran Allah bids the prophet look upon the ‘froward’ as upon mice, do them good, and pass them by — a little haughty, but right. Know how to despise them even when they are good, for most often it is in that they are base. Oh, my dear, it’s judging by myself I say that. Anyone who’s not quite stupid can’t live without despising himself, whether he’s honest or dishonest — it makes no difference. To love one’s neighbour and not despise him — is impossible. I believe that man has been created physically incapable of loving his neighbour. There has been some mistake in language here from the very first, and ‘love for humanity’ must be understood as love for that humanity which you have yourself created in your soul (in other words, you have created yourself and your love is for yourself) — and which, therefore, never will be in reality.”
“Never will be?”
“My dear boy, I agree that if this were true, it would be stupid, but that’s not my fault, and I was not consulted at the creation. I reserve the right to have my own opinion about it.”
“How is it they call you a Christian, then?” I cried. “A monk in chains, a preacher? I don’t understand it!”
“Why, who calls me that?”
I told him; he listened very attentively, but cut short the conversation.
I can’t remember what led to this memorable conversation; but he was positively irritated, which scarcely ever happened to him. He spoke passionately and without irony, as though he were not speaking to me. But again I didn’t believe him. He could not speak on such subjects seriously to anyone like me.
CHAPTER II
1
On that morning, the 15th of November, I found him at Prince Sergay’s. I had brought the prince and him together, but they had ties apart from me (I mean the affair abroad, and all that). Moreover, the prince had promised to divide the disputed fortune with him, giving him a third, which would mean twenty thousand at least. I remember at the time I thought it awfully strange that he was giving him only a third and not the full half; but I said nothing. Prince Sergay gave this promise of his own accord; Versilov had not said a syllable to suggest it, had not dropped a hint. Prince Sergay came forward himself and Versilov only let it pass in silence, never once alluded to it, and showed no sign that he had the least recollection of a promise. I may mention, by the way, that Prince Sergay was absolutely enchanted with him at first and still more with the things he said. He fell into positive raptures about him, and several times expressed his feelings to me. Sometimes when he was alone with me he exclaimed about himself, almost with despair, that he was “so ill-educated, that he was on the wrong track! . . .” Oh, we were still so friendly then! . . . I kept trying to impress Versilov with Prince Sergay’s good points only, and excused his defects though I saw them myself; but Versilov listened in silence, or smiled.
“If he has faults he has at least as many virtues as defects!” I once exclaimed to Versilov when I was alone with him.
“Goodness, how you flatter him!” he said laughing.
“How do I flatter him?” I said, not understanding.
“As many virtues! Why he must be a saint if he has as many virtues as defects!”
But, of course, that was not his opinion. In general he avoided speaking of Prince Sergay at that time, as he did indeed of everything real, but of the prince particularly. I suspected, even then, that he went to see Prince Sergay without me, and that they were on rather peculiar terms, but I did not go into that. I was not jealous either at his talking to him more seriously than to me, more positively, so to speak, with less mockery; I was so happy at the time that I was actually pleased at it. I explained it too by Prince Sergay’s being of rather limited intelligence, and so being fond of verbal exactitude; some jests he absolutely failed to see.
But of late he had, as it were, begun to emancipate himself. His feelings for Versilov seemed beginning to change. Versilov with his delicate perception noticed it. I may mention at this point that Prince Sergay’s attitude to me, too, became different at the same time, rather too obviously, in fact. Only the lifeless forms of our warm earlier relations were maintained. Yet I went on going to see him; I could not indeed help it, having once been drawn into it. Oh, how clumsy and inexperienced I was then; it is almost beyond belief that mere foolishness of heart can have brought anyone to such humiliation and lack of perception. I took money from him and thought that it didn’t matter, that it was quite right. Yet that is not true: even then I knew that it was not right, but it was simply that I thought very little about it. I did not go to the prince to get money, though I needed the money so much. I knew I did not go for the sake of the money, but I realized that I went every day to borrow money. But I was in a whirl then, and besides all that I had something very different in my soul — it was singing with joy!
When I went in at eleven o’clock in the morning I found Versilov just finishing a long tirade. Prince Sergay was walking about the room listening, and Versilov was sitting down. Prince Sergay seemed in some excitement. Versilov was almost always able to work him into a state of excitement. He was exceedingly impressionable, to a degree of simplicity, indeed, which had often made me look down on him. But, I repeat, of late I had detected in him something like a resentful sneer. He stopped short, seeing me, and a quiver seemed to pass over his face. I knew in my heart to what to attribute the shadow over him that morning, but I had not expected that his face would be so distorted by it. I knew that he had an accumulation of anxieties, but it was revolting that I didn’t know more than a tenth part of them — the rest had been kept so far a dead secret from me. What made it stupid and revolting was that I often obtruded my sympathy on him, gave advice and often laughed condescendingly at his weakness at being so upset “about such trifles.” He used to be silent; but he must have detested me at those moments; I was in an utterly false
position and had no suspicion of it. Oh, I call God to witness that of the chief trouble I had no suspicion!
He courteously held out his hand to me, however; Versilov nodded, without interrupting himself. I stretched myself on the sofa — my tone and manners were horrible at that time! My swagger went even further: I used to treat his acquaintances as though they were my own. Oh, if it could only be done all over again, I should know how to behave very differently!
Two words, that I may not forget. Prince Sergay was still living in the same flat, but now occupied almost the whole of it. Mme. Stolbyeev, whose flat it was, after staying only a month, had gone away again.
2
They were talking of the aristocracy. I may mention that Prince Sergay grew sometimes much excited over this subject in spite of his progressive notions. I suspect indeed that many of his misdoings had their source and origin in this idea. Attaching great significance to his princely rank, he threw money away in all directions although he was a beggar, and became involved in debt. Versilov had more than once hinted that this extravagance was not the essence of princeliness, and tried to instil into him a higher conception of it; but Prince Sergay had begun to show signs of resentment at being instructed. Evidently there had been something of the same sort that morning, but I hadn’t arrived in time for the beginning of it. Versilov’s words struck me at first as reactionary, but he made up for that later on.
“The word honour means duty,” he said (I only give the sense as far as I remember it); “when the upper class rules in a state the country is strong. The upper class always has its sense of honour, and its code of honour, which may be imperfect but almost always serves as a bond and strengthens the country; an advantage morally and still more politically. But the slaves, that is all those not belonging to the ruling class, suffer. They are given equal rights to prevent their suffering. That’s what has been done with us, and it’s an excellent thing. But in all experience so far (in Europe that is to say) a weakening of the sense of honour and duty has followed the establishment of equal rights. Egoism has replaced the old consolidating principle and the whole system has been shattered on the rock of personal freedom. The emancipated masses, left with no sustaining principle, have ended by losing all sense of cohesion, till they have given up defending the liberties they have gained. But the Russian type of aristocrat has never been like the European nobility. Our nobility, even now that it has lost its privileges, might remain the leading class as the upholders of honour, enlightenment, science, and higher culture, and, what is of the greatest importance, without cutting themselves off into a separate caste, which would be the death of the idea. On the contrary, the entrance to this class has been thrown open long ago among us, and now the time has come to open it completely. Let every honourable and valiant action, every great achievement in science enable a man to gain the ranks of the highest class. In that way the class is automatically transformed into an assembly of the best people in a true and literal sense, not in the sense in which it was said of the privileged caste in the past. In this new, or rather renewed form, the class might be retained.”
Complete Works of Fyodor Dostoyevsky Page 459