I do not want to lie. There is not yet in me, oh man, any love for you, and if you have hastened to open your arms to me, please close them: the time has not yet come for passionate embraces. Later, at some other date, we shall embrace, but meanwhile, let us be cold and restrained, like two gentlemen in misfortune. I cannot say that my respect for you has grown to any extent, although your life and your fate have become my life and my fate: let the facts suffice that I have voluntarily placed my neck beneath the yoke and that one and the same whip are furrowing our backs.
Yes, that is quite sufficient for the present. You have observed that I no longer use a super-capital in writing the word “I”?—I have thrown it out together with the revolver. This is a sign of submission and equality. You understand? Like a king, I have taken the oath of allegiance to your constitution. But I shall not, like a king, betray this vow: I have preserved from my former life a respect for contracts. I swear I will be true to your comrades-at-hard-labor and will not make any attempt to escape alone!
For the last few nights, before I took this decision, I thought much upon our life. It is wretched. Don’t you think so? It is difficult and humiliating to be this little thing called man, the cunning and avaricious little worm that crawls, hastily multiplies itself and lies, turning away its head from the final blow—the worm that no matter how much it lies, will perish just the same at the appointed hour. But I will be a worm. Let me, too, beget children, let the unthinking foot also crush my unthinking head at the appointed hour—I meekly accept all consequences. We are both of us humiliated, comrade, and in this alone there is some consolation: you will listen to my complaints and I—to yours. And if the matter should ultimately reach the state of litigation, why the witnesses will all be ready! That is well: When one kills in the public square there are always eyewitnesses.
I will lie, if necessary. I will not lie in that free play of lying with which even prophets lie, but in that enforced manner of lying employed by the rabbit, which compels him to hide his ears, to be gray in summer and white in winter. What can one do when behind every tree a hunter with a rifle is concealed! This lying may appear to be ignoble from one point of view and may well call forth condemnation upon us, but you and I must live, my friend. Let bystanders accuse us to their heart’s content, but, when necessary, we will lie like wolves, too! we will spring forward, suddenly, and seize the enemy by the throat: one must live, brother, one must live, and are we to be held responsible for the fact that there is such great lure and such fine taste in blood! In reality neither you nor I are proud of our lying, of our cowardice or of our cruelty, and our bloodthirstiness is certainly not a matter of conviction.
But however hideous our life may be, it is still more miserable. Do you agree with that? I do not love you yet, oh man, but on these nights I have been more than once on the verge of tears when I thought of your suffering, of your tortured body, and of your soul, relinquished to eternal crucifixion. It is well for a wolf to be a wolf. It is well for a rabbit to be a rabbit. But you, man, contain both God and Satan—and, oh, how terrible is the imprisonment of both in that narrow and dark cell of yours! Can God be a wolf, tearing throats and drinking blood! Can Satan be a rabbit, hiding his ears behind his humped back! No, that is intolerable. I agree with you. That fills life with eternal confusion and pain and the sorrow of the soul becomes boundless.
Think of it: of three children that you beget, one becomes a murderer, the other the victim and the third, the judge and executioner. And each day the murderers are murdered and still they continue to be born; and each day the murderers kill conscience and conscience kills the murderers. And all are alive: the murderers and conscience. Oh, what a fog we live in! Give heed to all the words spoken by man from the day of his birth and you will think: this is God! Look at all the deeds of man from his very first day and you will exclaim in disgust: this is a beast! Thus does man struggle with himself for thousands of years and the sorrow of his soul is boundless and the suffering of his mind is terrible and horrible, while the final judge is slow about his coming. … But he will never come. I say this to you: we are forever alone with our life.
But I accept this, too. Not yet has the earth endowed me with my name and I know not who I am: Cain or Abel? But I accept the sacrifice as I do murder. I am everywhere with you and everywhere I follow you, Man. Let us weep together in the desert, knowing that no one will give heed to us … or perhaps someone will? You see: you and I are beginning to have faith in someone’s Ear and soon I will begin to believe in a triangular Eye … it is really impossible that such a concert should have no hearer, that such a spectacle should be wasted on the desert air!
I think of the fact that no one has yet beaten me, and I am afraid. What will become of my soul when someone’s grubby hand strikes me on the face. … What will become of me! For I know that no earthly revenge could return my face to me. And what will then become of my soul?
I swear I will become reconciled even to this. Everywhere with you and after you, man. What is my face when you struck the face of your own Christ and spat into his eyes? Everywhere with you! And if necessary, I myself will strike at Christ with the hand with which I now write: I go with you to all ends, man. They beat us and they will continue to beat us. We beat Christ and will still beat him. … Ah, bitter is our life, almost unbearable!
Only a while ago, I rejected your embraces. I said they were premature. But now I say: let us embrace more firmly, brother, let us cling closely to each other—it is so painful, so terrible to be alone in this life when all exits from it are closed. And I know not yet wherein there is more pride and liberty: in going away voluntarily, whenever one wishes, or in accepting, without resistance, the hand of the executioner? In calmly placing one’s hands upon his breast, putting one foot forward and, with head proudly bent backward, to wait calmly:
“Do thy duty, executioner!”
Or:
“Soldiers, here’s my breast: fire!”
There is something plastic in this pose and it pleases me. But still more am I pleased with the fact that once again my greater Ego is rising within me at the striking of this pose. Of course, the executioner will not fail to do his duty and the soldiers will not lower their rifles, but the important thing is the line, the moment, when before my very death itself I shall suddenly find myself immortal and broader than life itself. It is strange, but with one turn of the head, with one phrase, expressed or conceived at the proper moment, I could, so to speak, halt the function of my very spirit and the entire operation would be performed outside of me. And when death shall have finally performed its role of redeemer, its darkness would not eclipse the light, for the latter will have first separated itself from me and scattered into space, in order to reassemble somewhere and blaze forth again … but where?
Strange, strange. … I sought to escape from men—and found myself at that wall of Unconsciousness known only to Satan! How important, indeed, is the pose! I must make note of that. But will the pose be as convincing and will it not lose in plasticity if instead of death, the executioner and the firing squad I should be compelled to say something else … well, something like:
“Here’s my face: strike!”
I do not know why I am so concerned about my face, but it does concern me greatly. I confess, man, that it worries me very much indeed. No, a mere trifle. I will simply subdue my spirit. Let them beat me! When the spirit is crushed the operation is no more painful or humiliating than it would be if I were to beat my overcoat on its hanger. …
… But I have forgotten that I am not alone and being in your company have fallen into impolite meditation. For a half hour I have been silent over this sheet of paper and it seemed all the time as if I had been talking and quite excitedly! I forgot that it is not enough to think, that one must also speak! What a shame it is, man, that for the exchange of thoughts we must resort to the service of such a poor and stealthy broker as the word—he steals all that is precious and defiles the best thoughts with the chatter of the market place. In truth, this pains me much more than death or the beating.
I am terrified by the necessity of silence when I come upon the extraordinary, which is inexpressible. Like a rivulet I run and advance only as far as the ocean: in the depths of the latter is the end of my murmuring. Within me, however, motionless and omnipresent, rocking to and fro, is the ocean. It only hurls noise and surf upon the earth, but its depths are dumb and motionless and quite without any purpose are the ships sailing on its surface. How shall I describe it?
Before I resolved to enroll myself as an earthly slave I did not speak to Maria or to Magnus. … Why should I speak to Maria when her beckoning is clear, like her gaze? But having become a slave I went to Magnus to complain and to seek advice—apparently the human begins thus.
Magnus heard me in silence and, as it seemed to me, with some inner excitement. He works day and night, virtually knowing no rest, and the complicated business of the liquidation of my property is moving forward as rapidly in his hands as if he had been engaged in such work all his life. I like his heroic gestures and his contempt for details: when he cannot unravel a situation he hurls millions out of the window with the grace of a grandee. But he is weary and his eyes seem larger and darker on the background of his dim face. Only now have I learned from Maria that he is tortured by frequent headaches.
My complaints against life, I fear, have failed to arouse any particular sympathy on his part: No matter what the accusations I brought against man and the life he leads, Magnus would reply impatiently:
“Yes, yes, Wondergood. That is what being a man means. Your misfortune is that you discovered this rather late and are now quite unnecessarily aroused. When you shall have experienced at least a part of that which now terrifies you, you will speak in quite a different tone. However, I am glad that you have dropped your indifference: you have become, much more nervous and energetic. But whence comes this immeasurable terror in your eyes? Collect yourself, Wondergood!”
I laughed.
“Thank you. I am quite collected. Apparently it is the slave, in expectation of the whip, who peers at you from within my eye. Have patience, Magnus. I am not quite acclimated to the situation. Tell me, shall I or shall I not be compelled to commit … murder?”
“Quite possibly.”
“And can you tell me how this happens?”
Both of us looked simultaneously at his white hands and Magnus replied somewhat ironically:
“No, I will not tell you that. But if you wish I will tell you something else: I will tell you what it means to accept man to the very end—it is this that is really worrying you, is it not?”
And with much coolness and a sort of secret impatience, as if another thought were devouring his attention, he told me briefly of a certain unwilling and terrible murderer. I do not know whether he was telling me a fact or a dark tale created for my personal benefit, but this was the story: It happened long ago. A certain Russian, a political exile, a man of wide education yet deeply religious, as often happens in Russia, escaped from katorga, and after long and painful wandering over the Siberian forests, he found refuge with some nonconformist sectarians. Huge, wooden, fresh huts in a thick forest, surrounded by tall fences; great bearded people, large ugly dogs—something on that order. And in his very presence, soon after his arrival, there was to be performed a monstrous crime: these insane mystics, under the influence of some wild religious fanaticism, were to sacrifice an innocent lamb, i.e., upon a homemade altar, to the accompaniment of hymns, they were to kill a child. Magnus did not relate all the painful details, limiting himself solely to the fact that it was a seven year old boy, in a new shirt, and that his young mother witnessed the ceremony. All the reasonable arguments, all the objections of the exile that they were about to perform a great sacrilege, that not the mercy of the Lord awaited them but the terrible tortures of hell, proved powerless to overcome the fierce and dull stubbornness of the fanatics. He fell upon his knees, begged, wept and tried to seize the knife—at that moment the victim, stripped, was already on the table while the mother was trying desperately to control her tears and cries—but he only succeeded in rousing the mad anger of the fanatics: they threatened to kill him, too. …
Magnus looked at me and said slowly with a peculiar calm:
“And how would you have acted in that case, Mr. Wondergood?”
“Well, I would have fought until I was killed?”
“Yes! He did better. He offered his services and with his own hand, with appropriate song, he cut the boy’s throat. You are astonished? But he said: ‘Better for me to take this terrible sin and punishment upon myself than to surrender into the arms of hell these innocent fools.’ Of course, such things happen only with Russians and, it seems to me, he himself was somewhat deranged. He died eventually in an insane asylum.”
Following a period of silence, I asked:
“And how would you have acted, Magnus?”
And with still greater coolness, he replied:
“Really, I do not know. It would have depended on the moment. It is quite possible I would have left those beasts, but it is also possible that I too … human madness is extremely contagious, Mr. Wondergood!”
“Do you call it only madness?”
“I said: human madness. But it is you who are concerned in this, Wondergood: how do you like it? I am off to work. In the meantime, devote yourself to discerning the boundary of the human, which you are now willing to accept in its entirety, and then tell me about it. You have not changed your intention, I hope, of remaining with us?”
He laughed and went away, patronizingly polite. And I remained to think. And so I think: where is the boundary?
I confess that I have begun to fear Magnus somewhat … or is this fear one of the gifts of my complete human existence? But when he speaks to me in this fashion I become animated with a strange confusion, my eyes move timidly, my will is bent, as if too great and strange a load had been put upon it. Think, man: I shake his big hand with reverence and find joy in his caress! This is not true of me before, but now, in every conversation, I perceive that this man can go further than I in everything.
I fear I hate him. If I have not yet experienced love, I know not hatred either, and it will be strange indeed if I should be compelled to begin by hating the father of Maria! … In what a fog we do live, man! I have just merely mentioned the name of Maria, her clear gaze has only touched my soul and already my hatred of Magnus is extinguished (or did I only conjure it up?) and extinguished also is my fear of man and life (or did I merely invent it?) and great joy, great peace has descended upon me.
It is as if I were again a white schooner on the glassy ocean; as if I held all answers in my hand and were merely too lazy to open it and read therein, as if immortality had returned to me … ah, I can speak no more, oh, man! Let me press your hand?