White nights, and other stories
advantageous. There, at any rate, one can.... Oh, but even now I am
lying! I am lying because I know myself that it is not underground that
is better, but something different, quite different, for which I am
thirsting, but which I cannot find! Damn underground!
I will tell you another thing that would be better, and that is, if I
myself believed in anything of what I have just written. I swear to you,
gentlemen, there is not one thing, not one word of what I have written
that I really believe. That is, I believe it, perhaps, but at the same
time I feel and suspect that I am lying like a cobbler.
"Then why have you written all this?" you will say to me.
"I ought to put you underground for forty years without anything to do
and then come to you in your cellar, to find out what stage you have
reached! How can a man be left with nothing to do for forty years?"
"Isn't that shameful, isn't that humiliating?" you will say, perhaps,
wagging your heads contemptuously. "You thirst for life and try to
settle the problems of life by a logical tangle. And how persistent, how
insolent are your sallies, and at the same time what a scare you are in!
You talk nonsense and are pleased with it; you say impudent things and
are in continual alarm and apologizing for them. You declare that you
are afraid of nothing and at the same time try to ingratiate yourself in
our good opinion. You declare that you are gnashing your teeth and at
the same time you try to be witty so as to amuse us. You know that your
witticisms are not witty, but you are evidently well satisfied with
their literary value. You may, perhaps, have really suffered, but you
have no respect for your own suffering. You may have sincerity, but you
have no modesty; out of the pettiest vanity you expose your sincerity to
publicity and ignominy. You doubtlessly mean to say something, but hide
your last word through fear, because you have not the resolution to
utter it, and only have a cowardly impudence. You boast of
consciousness, but you are not sure of your ground, for though your mind
works, yet your heart is darkened and corrupt, and you cannot have a
full, genuine consciousness without a pure heart. And how intrusive you
are, how you insist and grimace! Lies, lies, lies!"
Of course I have myself made up all the things you say. That, too, is
from underground. I have been for forty years listening to you through a
crack under the floor. I have invented them myself, there was nothing
else I could invent. It is no wonder that I have learned it by heart and
it has taken a literary form....
But can you really be so credulous as to think that I will print all
this and give it to you to read too? And another problem: why do I call
you "gentlemen," why do I address you as though you really were my
readers? Such confessions as I intend to make are never printed nor
given to other people to read. Anyway, I am not strong-minded enough for
that, and I don't see why I should be. But you see a fancy has occurred
to me and I want to realize it at all costs. Let me explain.
Every man has reminiscences which he would not tell to every one, but
only to his friends. He has other matters in his mind which he would not
reveal even to his friends, but only to himself, and that in secret. But
there are other things which a man is afraid to tell even to himself,
and every decent man has a number of such things stored away in his
mind. The more decent he is, the greater the number of such things in
his mind. Anyway, I have only lately determined to remember some of my
early adventures. Till now I have always avoided them, even with a
certain uneasiness. Now, when I am not only recalling them, but have
actually decided to write an account of them, I want to try the
experiment whether one can, even with oneself, be perfectly open and not
take fright at the whole truth. I will observe, in parenthesis, that
Heine says that a true autobiography is almost an impossibility, and
that man is bound to lie about himself. He considers that Rousseau
certainly told lies about himself in his confessions, and even
intentionally lied, out of vanity. I am convinced that Heine is right; I
quite understand how sometimes one may, out of sheer vanity, attribute
regular crimes to oneself, and indeed I can very well conceive that kind
of vanity. But Heine judged of people who made their confessions to the
public. I write only for myself, and I wish to declare once and for all
that if I write as though I were addressing readers, that is simply
because it is easier for me to write in that form. It is a form, an
empty form--I shall never have readers. I have made this plain
already....
I don't wish to be hampered by any restrictions in the compilation of my
notes. I shall not attempt any system or method. I will jot things down
as I remember them.
But here, perhaps, some one will catch at the word and ask me: if you
really don't reckon on readers, why do you make such compacts with
yourself--and on paper too--that is, that you won't attempt any system
or method, that you jot things down as you remember them, and so on, and
so on? Why are you explaining? Why do you apologize?
Well, there it is, I answer.
There is a whole psychology in all this, though. Perhaps it is simply
that I am a coward. And perhaps that I purposely imagine an audience
before me in order that I may be more dignified while I write. There are
perhaps thousands of reasons. Again, what is my object precisely in
writing? If it is not for the benefit of the public why should I not
simply recall these incidents in my own mind without putting them on
paper?
Quite so; but yet it is more imposing on paper. There is something more
impressive in it; I shall be better able to criticize myself and improve
my style. Besides, I shall perhaps obtain actual relief from writing.
To-day, for instance, I am particularly oppressed by one memory of a
distant past. It came back vividly to my mind a few days ago, and has
remained haunting me like an annoying tune that one cannot get rid of.
And yet I must get rid of it somehow. I have hundreds of such
reminiscences; but at times some one stands out from the hundred and
oppresses me. For some reason I believe that if I write it down I should
get rid of it. Why not try?
Besides, I am bored, and I never have anything to do. Writing will be a
sort of work. They say work makes man kind-hearted and honest. Well,
here is a chance for me, anyway.
Snow is falling to-day, yellow and dingy. It fell yesterday, too, and a
few days ago. I fancy it is the wet snow that has reminded me of that
incident which I cannot shake off now. And so let it be a story _à
propos_ of the falling snow.
PART II
À PROPOS OF THE WET SNOW
When from dark error's subjugation
My words of passionate exhortation
Had wrenched thy fainting spirit free;
And writhing prone in thine affliction
Thou didst recall with malediction
The vice that had encompassed thee:
And when thy slumbering conscience, fretting
By recollection's torturing flame,
Thou didst reveal the hideous setting
Of thy life's current ere I came:
When suddenly I saw thee sicken,
And weeping, hide thine anguished face,
Revolted, maddened, horror-stricken,
At memories of foul disgrace.
NEKRASSOV (_translated by Juliet Soskice_).
I
At that time I was only twenty-four. My life was even then gloomy,
ill-regulated, and as solitary as that of a savage. I made friends with
no one and positively avoided talking, and buried myself more and more
in my hole. At work in the office I never looked at any one, and I was
perfectly well aware that my companions looked upon me, not only as a
queer fellow, but even looked upon me--I always fancied this--with a
sort of loathing. I sometimes wondered why it was that nobody except me
fancied that he was looked upon with aversion? One of the clerks had a
most repulsive, pock-marked face, which looked positively villainous. I
believe I should not have dared to look at any one with such an
unsightly countenance. Another had such a very dirty old uniform that
there was an unpleasant odour in his proximity. Yet not one of these
gentlemen showed the slightest self-consciousness--either about their
clothes or their countenance or their character in any way. Neither of
them ever imagined that they were looked at with repulsion; if they had
imagined it they would not have minded--so long as their superiors did
not look at them in that way. It is clear to me now that, owing to my
unbounded vanity and to the high standard I set for myself, I often
looked at myself with furious discontent, which verged on loathing, and
so I inwardly attributed the same feeling to every one. I hated my face,
for instance: I thought it disgusting, and even suspected that there was
something base in my expression, and so every day when I turned up at
the office I tried to behave as independently as possible, and to assume
a lofty expression, so that I might not be suspected of being abject.
"My face may be ugly," I thought, "but let it be lofty, expressive, and,
above all, _extremely_ intelligent." But I was positively and painfully
certain that it was impossible for my countenance ever to express those
qualities. And what was worst of all, I thought it actually stupid
looking, and I would have been quite satisfied if I could have looked
intelligent. In fact, I would even have put up with looking base if, at
the same time, my face could have been thought strikingly intelligent.
Of course, I hated my fellow clerks one and all, and I despised them
all, yet at the same time I was, as it were, afraid of them. In fact, it
happened at times that I thought more highly of them than of myself. It
somehow happened quite suddenly that I alternated between despising them
and thinking them superior to myself. A cultivated and decent man cannot
be vain without setting a fearfully high standard for himself, and
without despising and almost hating himself at certain moments. But
whether I despised them or thought them superior I dropped my eyes
almost every time I met any one. I even made experiments whether I could
face so and so's looking at me, and I was always the first to drop my
eyes. This worried me to distraction. I had a sickly dread, too, of
being ridiculous, and so had a slavish passion for the conventional in
everything external. I loved to fall into the common rut, and had a
whole-hearted terror of any kind of eccentricity in myself. But how
could I live up to it? I was morbidly sensitive, as a man of our age
should be. They were all stupid, and as like one another as so many
sheep. Perhaps I was the only one in the office who fancied that I was a
coward and a slave, and I fancied it just because I was more highly
developed. But it was not only that I fancied it, it really was so. I
was a coward and a slave. I say this without the slightest
embarrassment. Every decent man of our age must be a coward and a slave.
That is his normal condition. Of that I am firmly persuaded. He is made
and constructed to that very end. And not only at the present time owing
to some casual circumstances, but always, at all times, a decent man is
bound to be a coward and a slave. It is the law of nature for all decent
people all over the earth. If any one of them happens to be valiant
about something, he need not be comforted nor carried away by that; he
would show the white feather just the same before something else. That
is how it invariably and inevitably ends. Only donkeys and mules are
valiant, and they only till they are pushed up to the wall. It is not
worth while to pay attention to them for they really are of no
consequence.