Tales of Chekhov 13 (final ) Love and other stories

'Only as night came on when the passengers were asleep and I was left tete-a- tete with my conscience, I began to understand what I had not been able to grasp before. In the twilight of the railway carriage the image of Kisotchka rose before me, haunted me and I recognised clearly that I had committed a crime as bad as murder. My conscience tormented me. To stifle this unbearable feeling, I assured myself that everything was nonsense and vanity, that Kisotchka and I would die and decay, that her grief was nothing in comparison with death, and so on and so on . . . and that if you come to that, there is no such thing as freewill, and that therefore I was not to blame. But all these arguments only irritated me and were extraordinarily quickly crowded out by other thoughts. There was a miserable feeling in the hand that Kisotchka had kissed. . . . I kept lying down and getting up again, drank vodka at the stations, forced myself to eat bread and butter, fell to assuring myself again that life had no meaning, but nothing was of any use. A strange and if you like absurd ferment was going on in my brain. The most incongruous ideas crowded one after another in disorder, getting more and more tangled, thwarting each other, and I, the thinker, 'with my brow bent on the earth,' could make out nothing and could not find my bearings in this mass of essential and non-essential ideas. It appeared that I, the thinker, had not mastered the technique of thinking, and that I was no more capable of managing my own brain than mending a watch. For the first time in my life I was really thinking eagerly and intensely, and that seemed to me so monstrous that I said to myself: 'I am going off my head.' A man whose brain does not work at all times, but only at painful moments, is often haunted by the thought of madness.

'I spent a day and a night in this misery, then a second night, and learning from experience how little my philosophy was to me, I came to my senses and realised at last what sort of a creature I was. I saw that my ideas were not worth a brass farthing, and that before meeting Kisotchka I had not begun to think and had not even a conception of what thinking in earnest meant; now through suffering I realised that I had neither convictions nor a definite moral standard, nor heart, nor reason; my whole intellectual and moral wealth consisted of specialist knowledge, fragments, useless memories, other people's ideas—and nothing else; and my mental processes were as lacking in complexity, as useless and as rudimentary as a Yakut's. . . . If I had disliked lying, had not stolen, had not murdered, and, in fact, made obviously gross mistakes, that was not owing to my convictions—I had none, but because I was in bondage, hand and foot, to my nurse's fairy tales and to copy-book morals, which had entered into my flesh and blood and without my noticing it guided me in life, though I looked on them as absurd. . . .

'I realised that I was not a thinker, not a philosopher, but simply a dilettante. God had given me a strong healthy Russian brain with promise of talent. And, only fancy, here was that brain at twenty-six, undisciplined, completely free from principles, not weighed down by any stores of knowledge, but only lightly sprinkled with information of a sort in the engineering line; it was young and had a physiological craving for exercise, it was on the look-out for it, when all at once quite casually the fine juicy idea of the aimlessness of life and the darkness beyond the tomb descends upon it. It greedily sucks it in, puts its whole outlook at its disposal and begins playing with it, like a cat with a mouse. There is neither learning nor system in the brain, but that does not matter. It deals with the great ideas with its own innate powers, like a self-educated man, and before a month has passed the owner of the brain can turn a potato into a hundred dainty dishes, and fancies himself a philosopher . . . .

'Our generation has carried this dilettantism, this playing with serious ideas into science, into literature, into politics, and into everything which it is not too lazy to go into, and with its dilettantism has introduced, too, its coldness, its boredom, and its one-sidedness and, as it seems to me, it has already succeeded in developing in the masses a new hitherto non-existent attitude to serious ideas.

'I realised and appreciated my abnormality and utter ignorance, thanks to a misfortune. My normal thinking, so it seems to me now, dates from the day when I began again from the A, B, C, when my conscience sent me flying back to N., when with no philosophical subleties I repented, besought Kisotchka's forgiveness like a naughty boy and wept with her. . . .'

Ananyev briefly described his last interview with Kisotchka.

'H'm. . . .' the student filtered through his teeth when the engineer had finished. 'That's the sort of thing that happens.'

His face still expressed mental inertia, and apparently Ananyev's story had not touched him in the least. Only when the engineer after a moment's pause, began expounding his view again and repeating what he had said at first, the student frowned irritably, got up from the table and walked away to his bed. He made his bed and began undressing.

'You look as though you have really convinced some one this time,' he said irritably.

'Me convince anybody!' said the engineer. 'My dear soul, do you suppose I claim to do that? God bless you! To convince you is impossible. You can reach conviction only by way of personal experience and suffering!'

'And then—it's queer logic!' grumbled the student as he put on his nightshirt. 'The ideas which you so dislike, which are so ruinous for the young are, according to you, the normal thing for the old; it's as though it were a question of grey hairs. . . . Where do the old get this privilege? What is it based upon? If these ideas are poison, they are equally poisonous for all?'

'Oh, no, my dear soul, don't say so!' said the engineer with a sly wink. 'Don't say so. In the first place, old men are not dilettanti. Their pessimism comes to them not casually from outside, but from the depths of their own brains, and only after they have exhaustively studied the Hegels and Kants of all sorts, have suffered, have made no end of mistakes, in fact—when they have climbed the whole ladder from bottom to top. Their pessimism has both personal experience and sound philosophic training behind it. Secondly, the pessimism of old thinkers does not take the form of idle talk, as it does with you and me, but of Weltschmertz, of suffering; it rests in them on a Christian foundation because it is derived from love for humanity and from thoughts about humanity, and is entirely free from the egoism which is noticeable in dilettanti. You despise life because its meaning and its object are hidden just from you, and you are only afraid of your own death, while the real thinker is unhappy because the truth is hidden from all and he is afraid for all men. For instance, there is living not far from here the Crown forester, Ivan Alexandritch. He is a nice old man. At one time he was a teacher somewhere, and used to write something; the devil only knows what he was, but anyway he is a remarkably clever fellow and in philosophy he is A1. He has read a great deal and he is continually reading now. Well, we came across him lately in the Gruzovsky district. . . . They were laying the sleepers and rails just at the time. It's not a difficult job, but Ivan Alexandritch, not being a specialist, looked at it as though it were a conjuring trick. It takes an experienced workman less than a minute to lay a sleeper and fix a rail on it. The workmen were in good form and really were working smartly and rapidly; one rascal in particular brought his hammer down with exceptional smartness on the head of the nail and drove it in at one blow, though the handle of the hammer was two yards or more in length and each nail was a foot long. Ivan Alexandritch watched the workmen a long time, was moved, and said to me with tears in his eyes:

''What a pity that these splendid men will die!' Such pessimism I understand.'

'All that proves nothing and explains nothing,' said the student, covering himself up with a sheet; 'all that is simply pounding liquid in a mortar. No one knows anything and nothing can be proved by words.'

He peeped out from under the sheet, lifted up his head and, frowning irritably, said quickly:

'One must be very naive to believe in human words and logic and to ascribe any determining value to them. You can prove and disprove anything you like with words, and people will soon perfect the technique of language to such a point that they will prove with mathematical certainty that twice two is seven. I am fond of reading and listening, but as to believing, no thank you; I can't, and I don't want to. I believe only in God, but as for you, if you talk to me till the Second Coming and seduce another five hundred Kisothchkas, I shall believe in you only when I go out of my mind . . . . Goodnight.'

The student hid his head under the sheet and turned his face towards the wall, meaning by this action to let us know that he did not want to speak or listen. The argument ended at that.

Before going to bed the engineer and I went out of the hut, and I saw the lights once more.

'We have tired you out with our chatter,' said Ananyev, yawning and looking at the sky. 'Well, my good sir! The only pleasure we have in this dull hole is drinking and philosophising. . . . What an embankment, Lord have mercy on us!' he said admiringly, as we approached the embankment; 'it is more like Mount Ararat than an embankment.'

He paused for a little, then said: 'Those lights remind the Baron of the Amalekites, but it seems to me that they are like the thoughts of man. . . . You know the thoughts of each individual man are scattered like that in disorder, stretch in a straight line towards some goal in the midst of the darkness and, without shedding light on anything, without lighting up the night, they vanish somewhere far beyond old age. But enough philosophising! It's