“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 wagons 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 wagons 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 wagons 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
