Part 41

“In spite of his lack of amiability, I could not help seeing, in Rogojin a man of intellect and sense; and although, perhaps, there was little in the outside world which was of interest to him, still he was clearly a man with eyes to see.

“I hinted nothing to him about my ‘final conviction,’ but it appeared to me that he had guessed it from my words. He remained silent—he is a terribly silent man. I remarked to him, as I rose to depart, that, in spite of the contrast and the wide differences between us two, les extremites se touchent (‘extremes meet,’ as I explained to him in Russian); so that maybe he was not so far from my final conviction as appeared.

“His only reply to this was a sour grimace. He rose and looked for my cap, and placed it in my hand, and led me out of the house—that dreadful gloomy house of his—to all appearances, of course, as though I were leaving of my own accord, and he were simply seeing me to the door out of politeness. His house impressed me much; it is like a burial-ground, he seems to like it, which is, however, quite natural. Such a full life as he leads is so overflowing with absorbing interests that he has little need of assistance from his surroundings.

“The visit to Rogojin exhausted me terribly. Besides, I had felt ill since the morning; and by evening I was so weak that I took to my bed, and was in high fever at intervals, and even delirious. Colia sat with me until eleven o’clock.

“Yet I remember all he talked about, and every word we said, though whenever my eyes closed for a moment I could picture nothing but the image of Surikoff just in the act of finding a million roubles. He could not make up his mind what to do with the money, and tore his hair over it. He trembled with fear that somebody would rob him, and at last he decided to bury it in the ground. I persuaded him that, instead of putting it all away uselessly underground, he had better melt it down and make a golden coffin out of it for his starved child, and then dig up the little one and put her into the golden coffin. Surikoff accepted this suggestion, I thought, with tears of gratitude, and immediately commenced to carry out my design.

“I thought I spat on the ground and left him in disgust. Colia told me, when I quite recovered my senses, that I had not been asleep for a moment, but that I had spoken to him about Surikoff the whole while.

“At moments I was in a state of dreadful weakness and misery, so that Colia was greatly disturbed when he left me.

“When I arose to lock the door after him, I suddenly called to mind a picture I had noticed at Rogojin’s in one of his gloomiest rooms, over the door. He had pointed it out to me himself as we walked past it, and I believe I must have stood a good five minutes in front of it. There was nothing artistic about it, but the picture made me feel strangely uncomfortable. It represented Christ just taken down from the cross. It seems to me that painters as a rule represent the Saviour, both on the cross and taken down from it, with great beauty still upon His face. This marvellous beauty they strive to preserve even in His moments of deepest agony and passion. But there was no such beauty in Rogojin’s picture. This was the presentment of a poor mangled body which had evidently suffered unbearable anguish even before its crucifixion, full of wounds and bruises, marks of the violence of soldiers and people, and of the bitterness of the moment when He had fallen with the cross—all this combined with the anguish of the actual crucifixion.

“The face was depicted as though still suffering; as though the body, only just dead, was still almost quivering with agony. The picture was one of pure nature, for the face was not beautified by the artist, but was left as it would naturally be, whosoever the sufferer, after such anguish.

“I know that the earliest Christian faith taught that the Saviour suffered actually and not figuratively, and that nature was allowed her own way even while His body was on the cross.

“It is strange to look on this dreadful picture of the mangled corpse of the Saviour, and to put this question to oneself: ‘Supposing that the disciples, the future apostles, the women who had followed Him and stood by the cross, all of whom believed in and worshipped Him—supposing that they saw this tortured body, this face so mangled and bleeding and bruised (and they _must_ have so seen it)—how could they have gazed upon the dreadful sight and yet have believed that He would rise again?’

“The thought steps in, whether one likes it or no, that death is so terrible and so powerful, that even He who conquered it in His miracles during life was unable to triumph over it at the last. He who called to Lazarus, ‘Lazarus, come forth!’ and the dead man lived—He was now Himself a prey to nature and death. Nature appears to one, looking at this picture, as some huge, implacable, dumb monster; or still better—a stranger simile—some enormous mechanical engine of modern days which has seized and crushed and swallowed up a great and invaluable Being, a Being worth nature and all her laws, worth the whole earth, which was perhaps created merely for the sake of the advent of that Being.

“This blind, dumb, implacable, eternal, unreasoning force is well shown in the picture, and the absolute subordination of all men and things to it is so well expressed that the idea unconsciously arises in the mind of anyone who looks at it. All those faithful people who were gazing at the cross and its mutilated occupant must have suffered agony of mind that evening; for they must have felt that all their hopes and almost all their faith had been shattered at a blow. They must have separated in terror and dread that night, though each perhaps carried away with him one great thought which was never eradicated from his mind for ever afterwards. If this great Teacher of theirs could have seen Himself after the Crucifixion, how could He have consented to mount the Cross and to die as He did? This thought also comes into the mind of the man who gazes at this picture. I thought of all this by snatches probably between my attacks of delirium—for an hour and a half or so before Colia’s departure.

“Can there be an appearance of that which has no form? And yet it seemed to me, at certain moments, that I beheld in some strange and impossible form, that dark, dumb, irresistibly powerful, eternal force.

“I thought someone led me by the hand and showed me, by the light of a candle, a huge, loathsome insect, which he assured me was that very force, that very almighty, dumb, irresistible Power, and laughed at the indignation with which I received this information. In my room they always light the little lamp before my icon for the night; it gives a feeble flicker of light, but it is strong enough to see by dimly, and if you sit just under it you can even read by it. I think it was about twelve or a little past that night. I had not slept a wink, and was lying with my eyes wide open, when suddenly the door opened, and in came Rogojin.

“He entered, and shut the door behind him. Then he silently gazed at me and went quickly to the corner of the room where the lamp was burning and sat down underneath it.

“I was much surprised, and looked at him expectantly.

“Rogojin only leaned his elbow on the table and silently stared at me. So passed two or three minutes, and I recollect that his silence hurt and offended me very much. Why did he not speak?

“That his arrival at this time of night struck me as more or less strange may possibly be the case; but I remember I was by no means amazed at it. On the contrary, though I had not actually told him my thought in the morning, yet I know he understood it; and this thought was of such a character that it would not be anything very remarkable, if one were to come for further talk about it at any hour of night, however late.

“I thought he must have come for this purpose.

“In the morning we had parted not the best of friends; I remember he looked at me with disagreeable sarcasm once or twice; and this same look I observed in his eyes now—which was the cause of the annoyance I felt.

“I did not for a moment suspect that I was delirious and that this Rogojin was but the result of fever and excitement. I had not the slightest idea of such a theory at first.

“Meanwhile he continued to sit and stare jeeringly at me.

“I angrily turned round in bed and made up my mind that I would not say a word unless he did; so I rested silently on my pillow determined to remain dumb, if it were to last till morning. I felt resolved that he should speak first. Probably twenty minutes or so passed in this way. Suddenly the idea struck me—what if this is an apparition and not Rogojin himself?

“Neither during my illness nor at any previous time had I ever seen an apparition;—but I had always thought, both when I was a little boy, and even now, that if I were to see one I should die on the spot—though I don’t believe in ghosts. And yet _now_, when the idea struck me that this was a ghost and not Rogojin at all, I was not in the least alarmed. Nay—the thought actually irritated me. Strangely enough, the decision of the question as to whether this were a ghost or Rogojin did not, for some reason or other, interest me nearly so much as it ought to have done;—I think I began to muse about something altogether different. For instance, I began to wonder why Rogojin, who had been in dressing-gown and slippers when I saw him at home, had now put on a dress-coat and white waistcoat and tie? I also thought to myself, I remember—‘if this is a ghost, and I am not afraid of it, why don’t I approach it and verify my suspicions? Perhaps I am afraid—’ And no sooner did this last idea enter my head than an icy blast blew over me; I felt a chill down my backbone and my knees shook.

“At this very moment, as though divining my thoughts, Rogojin raised his head from his arm and began to part his lips as though he were going to laugh—but he continued to stare at me as persistently as before.

“I felt so furious with him at this moment that I longed to rush at him; but as I had sworn that he should speak first, I continued to lie still—and the more willingly, as I was still by no means satisfied as to whether it really was Rogojin or not.

“I cannot remember how long this lasted; I cannot recollect, either, whether consciousness forsook me at intervals, or not. But at last Rogojin rose, staring at me as intently as ever, but not smiling any longer,—and walking very softly, almost on tip-toes, to the door, he opened it, went out, and shut it behind him.

“I did not rise from my bed, and I don’t know how long I lay with my eyes open, thinking. I don’t know what I thought about, nor how I fell asleep or became insensible; but I awoke next morning after nine o’clock when they knocked at my door. My general orders are that if I don’t open the door and call, by nine o’clock, Matreona is to come and bring my tea. When I now opened the door to her, the thought suddenly struck me—how could he have come in, since the door was locked? I made inquiries and found that Rogojin himself could not possibly have come in, because all our doors were locked for the night.

“Well, this strange circumstance—which I have described with so much detail—was the ultimate cause which led me to taking my final determination. So that no logic, or logical deductions, had anything to do with my resolve;—it was simply a matter of disgust.

“It was impossible for me to go on living when life was full of such detestable, strange, tormenting forms. This ghost had humiliated me;—nor could I bear to be subordinate to that dark, horrible force which was embodied in the form of the loathsome insect. It was only towards evening, when I had quite made up my mind on this point, that I began to feel easier.”

VII.

“I had a small pocket pistol. I had procured it while still a boy, at that droll age when the stories of duels and highwaymen begin to delight one, and when one imagines oneself nobly standing fire at some future day, in a duel.

“There were a couple of old bullets in the bag which contained the pistol, and powder enough in an old flask for two or three charges.

“The pistol was a wretched thing, very crooked and wouldn’t carry farther than fifteen paces at the most. However, it would send your skull flying well enough if you pressed the muzzle of it against your temple.

“I determined to die at Pavlofsk at sunrise, in the park—so as to make no commotion in the house.

“This ‘explanation’ will make the matter clear enough to the police. Students of psychology, and anyone else who likes, may make what they please of it. I should not like this paper, however, to be made public. I request the prince to keep a copy himself, and to give a copy to Aglaya Ivanovna Epanchin. This is my last will and testament. As for my skeleton, I bequeath it to the Medical Academy for the benefit of science.

“I recognize no jurisdiction over myself, and I know that I am now beyond the power of laws and judges.

“A little while ago a very amusing idea struck me. What if I were now to commit some terrible crime—murder ten fellow-creatures, for instance, or anything else that is thought most shocking and dreadful in this world—what a dilemma my judges would be in, with a criminal who only has a fortnight to live in any case, now that the rack and other forms of torture are abolished! Why, I should die comfortably in their own hospital—in a warm, clean room, with an attentive doctor—probably much more comfortably than I should at home.

“I don’t understand why people in my position do not oftener indulge in such ideas—if only for a joke! Perhaps they do! Who knows! There are plenty of merry souls among us!

“But though I do not recognize any jurisdiction over myself, still I know that I shall be judged, when I am nothing but a voiceless lump of clay; therefore I do not wish to go before I have left a word of reply—the reply of a free man—not one forced to justify himself—oh no! I have no need to ask forgiveness of anyone. I wish to say a word merely because I happen to desire it of my own free will.

“Here, in the first place, comes a strange thought!

“Who, in the name of what Law, would think of disputing my full personal right over the fortnight of life left to me? What jurisdiction can be brought to bear upon the case? Who would wish me, not only to be sentenced, but to endure the sentence to the end? Surely there exists no man who would wish such a thing—why should anyone desire it? For the sake of morality? Well, I can understand that if I were to make an attempt upon my own life while in the enjoyment of full health and vigour—my life which might have been ‘useful,’ etc., etc.—morality might reproach me, according to the old routine, for disposing of my life without permission—or whatever its tenet may be. But now, _now_, when my sentence is out and my days numbered! How can morality have need of my last breaths, and why should I die listening to the consolations offered by the prince, who, without doubt, would not omit to demonstrate that death is actually a benefactor to me? (Christians like him always end up with that—it is their pet theory.) And what do they want with their ridiculous ‘Pavlofsk trees’? To sweeten my last hours? Cannot they understand that the more I forget myself, the more I let myself become attached to these last illusions of life and love, by means of which they try to hide from me Meyer’s wall, and all that is so plainly written on it—the more unhappy they make me? What is the use of all your nature to me—all your parks and trees, your sunsets and sunrises, your blue skies and your self-satisfied faces—when all this wealth of beauty and happiness begins with the fact that it accounts me—only me—one too many! What is the good of all this beauty and glory to me, when every second, every moment, I cannot but be aware that this little fly which buzzes around my head in the sun’s rays—even this little fly is a sharer and participator in all the glory of the universe, and knows its place and is happy in it;—while I—only I, am an outcast, and have been blind to the fact hitherto, thanks to my simplicity! Oh! I know well how the prince and others would like me, instead of indulging in all these wicked words of my own, to sing, to the glory and triumph of morality, that well-known verse of Gilbert’s:

“‘O, puissent voir longtemps votre beauté sacrée Tant d’amis, sourds à mes adieux! Qu’ils meurent pleins de jours, que leur mort soit pleurée, Qu’un ami leur ferme les yeux!’

“But believe me, believe me, my simple-hearted friends, that in this highly moral verse, in this academical blessing to the world in general in the French language, is hidden the intensest gall and bitterness; but so well concealed is the venom, that I dare say the poet actually persuaded himself that his words were full of the tears of pardon and peace, instead of the bitterness of disappointment and malice, and so died in the delusion.

“Do you know there is a limit of ignominy, beyond which man’s consciousness of shame cannot go, and after which begins satisfaction in shame? Well, of course humility is a great force in that sense, I admit that—though not in the sense in which religion accounts humility to be strength!

“Religion!—I admit eternal life—and perhaps I always did admit it.

“Admitted that consciousness is called into existence by the will of a Higher Power; admitted that this consciousness looks out upon the world and says ‘I am;’ and admitted that the Higher Power wills that the consciousness so called into existence, be suddenly extinguished (for so—for some unexplained reason—it is and must be)—still there comes the eternal question—why must I be humble through all this? Is it not enough that I am devoured, without my being expected to bless the power that devours me? Surely—surely I need not suppose that Somebody—there—will be offended because I do not wish to live out the fortnight allowed me? I don’t believe it.

“It is much simpler, and far more likely, to believe that my death is needed—the death of an insignificant atom—in order to fulfil the general harmony of the universe—in order to make even some plus or minus in the sum of existence. Just as every day the death of numbers of beings is necessary because without their annihilation the rest cannot live on—(although we must admit that the idea is not a particularly grand one in itself!)

“However—admit the fact! Admit that without such perpetual devouring of one another the world cannot continue to exist, or could never have been organized—I am ever ready to confess that I cannot understand why this is so—but I’ll tell you what I _do_ know, for certain. If I have once been given to understand and realize that I _am_—what does it matter to me that the world is organized on a system full of errors and that otherwise it cannot be organized at all? Who will or can judge me after this? Say what you like—the thing is impossible and unjust!

“And meanwhile I have never been able, in spite of my great desire to do so, to persuade myself that there is no future existence, and no Providence.

“The fact of the matter is that all this _does_ exist, but that we know absolutely nothing about the future life and its laws!

“But it is so difficult, and even impossible to understand, that surely I am not to be blamed because I could not fathom the incomprehensible?

“Of course I know they say that one must be obedient, and of course, too, the prince is one of those who say so: that one must be obedient without questions, out of pure goodness of heart, and that for my worthy conduct in this matter I shall meet with reward in another world. We degrade God when we attribute our own ideas to Him, out of annoyance that we cannot fathom His ways.

“Again, I repeat, I cannot be blamed because I am unable to understand that which it is not given to mankind to fathom. Why am I to be judged because I could not comprehend the Will and Laws of Providence? No, we had better drop religion.

“And enough of this. By the time I have got so far in the reading of my document the sun will be up and the huge force of his rays will be acting upon the living world. So be it. I shall die gazing straight at the great Fountain of life and power; I do not want this life!

“If I had had the power to prevent my own birth I should certainly never have consented to accept existence under such ridiculous conditions. However, I have the power to end my existence, although I do but give back days that are already numbered. It is an insignificant gift, and my revolt is equally insignificant.

“Final explanation: I die, not in the least because I am unable to support these next three weeks. Oh no, I should find strength enough, and if I wished it I could obtain consolation from the thought of the injury that is done me. But I am not a French poet, and I do not desire such consolation. And finally, nature has so limited my capacity for work or activity of any kind, in allotting me but three weeks of time, that suicide is about the only thing left that I can begin and end in the time of my own free will.

“Perhaps then I am anxious to take advantage of my last chance of doing something for myself. A protest is sometimes no small thing.”

The explanation was finished; Hippolyte paused at last.

“One work. Many languages. One reading experience.”