The Magic Mountain

in his benightedness, had spoken of Parthians and Scythians and had not meant thereby the persons at the “bad” Russian table, the shock-headed, linenless students, who sat there disputing endlessly in their outlandish tongue, which was obviously the only one they knew, and which, in its soft, spineless character reminded Hans Castorp of the thorax without ribs Hofrat Behrens had described to him. True, the manners and customs of such people might readily awaken feelings of disgust in the breast of a humanist. They ate with their knives, and unmentionably messed the front of their blouses. Settembrini asserted that one of them, a medical student well on in his training, was so ignorant of Latin, as not to know, for example, what the word “vacuum” meant. As for the married couple in number thirty-two, Hans Castorp’s own daily experience of them was such as to render quite credible Frau Stöhr’s report, that when the bathing-master entered their room in the morning for the usual massage, they received him lying in bed together.

All this might well be true. But after all, the distinction between “good” and “bad” was a plain one, it did not exist for nothing. Hans Castorp assured himself that he felt only contempt for any propagandist of the republic and the bello stile who went about with his nose in the air, and calmly⁠—with particular calm, although at the same time both febrile and fuddled⁠—lumped the members of both tables together under the title of Parthians and Scythians. Hans Castorp understood only too well the sense in which he used it, since he had begun to understand the connection between Frau Chauchat’s illness and her “slackness.” But as he had one day put it to Joachim: one begins by being angry and disgusted, and then all at once “something quite different enters in,” that has “nothing to do with moral judgment,” and it is all up with your severity; you are simply not at home to pedagogic influences, however republican, however eloquent. But, we are impelled to ask, probably again in the spirit of Ludovico Settembrini, what sort of questionable experience is this, which palsies a man’s judgment, robs him of all claim to it, or even makes him waive that claim, and experience in so doing the abandonment of ecstasy? We do not ask its name⁠—for that everyone knows. Our question rather refers to its moral quality; and we confess that we do not anticipate any very self-confident reply. In Hans Castorp’s case its nature was evident in the extent to which he not only ceased to exercise his judgment, but even began to experiment for his own part and upon his own mortal vesture. He tried, for instance, how it would feel to sit at table with his back all relaxed, and discovered that it afforded sensible relief to the pelvic muscles. Again, one day, instead of punctiliously closing a door behind him, he let it slam; and this too he found both fitting and agreeable. It corresponded to the shoulder-shrug with which Joachim had greeted him at the station, and which was so habitual among those up here.

In brief, our traveller was now over head and ears in love with Clavdia Chauchat⁠—we may still use the phrase, since we have already obviated any possible misunderstanding on the score of it. We have seen that the essence of his passion was something quite other than the tender and pensive mood of that oft-quoted ditty: rather it was a wild and vagrant variation upon the lovesick lute, it was mingled frost and fire, like the state of a fever patient, or the October air in these high altitudes. What he actually lacked, in fact, was an emotional bridge between two extremes. On the one hand his passion dwelt, with an immediacy that left the young man pale and staring, upon Frau Chauchat’s knee, the line of her thigh, her back, her neck-bone, her arms that pressed together her little breasts⁠—in a word, it dwelt upon her body, her idle, accentuated body, exaggerated by disease and rendered twice over body. And, on the other hand, it was something in the highest degree fleeting and tenuous; a thought, nay, a dream, the frightful, infinitely alluring dream of a young man whose unspoken, unconscious questioning of the universe has received no answer save a hollow silence. We have as much right as the next person to our private thoughts about the story we are relating; and we would here hazard the surmise that young Hans Castorp would never have overstepped so far the limits originally fixed for his stay if to his simple soul there might have been vouchsafed, out of the depth of his time, any reasonably satisfying explanation of the meaning and purpose of man’s life.

For the rest, his lovesick state afforded him all the joy and all the anguish proper to it the world over. The anguish is acute, it has, like all anguish, a mortifying element; it shatters the nervous system to an extent that takes the breath away, and can wring tears from the eyes of a grown man. As for the joys, to do them justice, they were manifold, and no less piercing than the anguish, though their occasion might be trifling indeed. Almost any moment of the Berghof day might bring one forth. For example, about to enter the dining-room, Hans Castorp would perceive the object of his dreams behind him⁠—an experience clear and simple in anticipation, but inwardly ravishing to the point of tears. Their eyes meet at close range, his own and her grey-green ones, whose slightly oriental shape and position pierce him to the very marrow. He is incapable of connected thought, but unconsciously steps back to give her precedence through the door. With a half-smile, a half-audible “Merci,” she accepts his conventional courtesy and, passing him by, enters the room. He stands there, within the aura of her personality as it sweeps past, idiotic with