The Magic Mountain (67 page)

“
Benissimo!”
cried Hans Castorp, in his excitement availing himself of Herr Settembrini’s formula of assent. “The time—a universal, God-given dispensation! That is highly important.”

“Quite,” said Naphta. “Indeed, these humane spirits were revolted by the idea of the automatic increase of money; they regarded as usury every kind of interest-taking and speculation, and declared that every rich man was either a thief or the heir of a thief. They went further. Like Thomas Aquinas, they considered trade, pure and simple, buying and selling for profit, without altering or improving the product, a contemptible occupation. They were not inclined to place a very high value on labour in and for itself, as being an ethical, not a religious concern, and performed not in the service of God, but as a part of the business of living. This being the case, they demanded that the measure of profit or of public esteem should be in proportion to the actual labour expended, and accordingly it was not the tradesman or the industrialist, but the labourer and the tiller of the soil, who were honourable in their eyes. For they were in favour of making production dependent upon necessity, and held mass production in abhorrence. Now, then: after centuries of disfavour these principles and standards are being resurrected by the modern movement of communism. The similarity is complete, even to the claim for world-domination made by international labour as against international industry and finance; the world-proletariat, which is today asserting the ideals of the
Civitas Dei
in opposition to the discredited and decadent standards of the capitalistic bourgeoisie. The dictatorship of the proletariat, the politico-economic means of salvation demanded by our age, does not mean domination for its own sake and in perpetuity; but rather in the sense of a temporary abrogation, in the Sign of the Cross, of the contradiction between spirit and force; in the sense of overcoming the world by mastering it; in a transcendental, a transitional sense, in the sense of the Kingdom. The proletariat has taken up the task of Gregory the Great, his religious zeal burns within it, and as little as he may it withhold its hand from the shedding of blood. Its task is to strike terror into the world for the healing of the world, that man may finally achieve salvation and deliverance, and win back at length to freedom from law and from distinction of classes, to his original status as child of God.”

Thus Naphta. The little group was silent. The young men looked to Herr Settembrini. It was, they felt, his affair.

He said: “Astounding. I am staggered—I admit it. I had not expected this.
Roma
locuta
. Rome has spoken, and how—how has she spoken! Herr Naphta has before our eyes performed a hieratic
salto mortale—
if the epithet is inconsistent, the inconsistency has been ‘temporarily abrogated’—oh, yes! I repeat, it is astounding. Could you conceive, Professor, of any possible criticism, if only on the score of consistency? A few minutes ago you were at pains to make comprehensible to us a Christian individualism based on the dualism of God and the world, and to prove its pre-eminence over all politically determined morality. And now you profess a socialism pushed to the point of dictatorship and terrorism. How do you reconcile the two things?” “Opposites,” said Naphta, “may be consistent with each other. It is the middling, the neither-one-thing-nor-the-other that is preposterous. Your individualism, as I have already taken the liberty of remarking, is defective. It is a confession of weakness. It corrects its pagan State morality by the admixture of a little Christianity, a little ‘rights of man,’ a little so-called liberty—but that is all. An individualism that springs from the cosmic, the astrological importance of the individual soul, an individualism not social but religious, that conceives of humanity not as a conflict between the ego and society, but as a conflict between the ego and God, between the flesh and the spirit—a genuine individualism like that sorts very well with the most binding communism.” “Anonymous and communal,” said Hans Castorp.

Settembrini glared at him. “Be quiet, Engineer,” he said, with a severity probably due to nervous irritation. “Inform yourself, but don’t try to express your views. That is an answer, at least,” he said, turning to Naphta again. “It gives me cold comfort, but it is an answer. Let us examine all the consequences flowing from it. Along with industry, your Christian communism would reject machinery, technique, material progress. Along with what you call trade—money and finance, which in antiquity ranked higher than agriculture and manual labour—you reject freedom. For it is clear, so clear as to be evident to the meanest intelligence, that all social relations, public and private, would be attached to the soil, as in the Middle Ages; even—I feel some reluctance to say it—even the person of the individual. If only the soil can maintain life, then only the possession of it can confer freedom. Manual labourers and peasants, however honourable their position, if they possess no real property, can only be the property of those who do. As a matter of fact, until well on in the Middle Ages the great mass of the population, even the town-dwellers, were serfs. In the course of our discussion you have let fall various allusions to the dignity of the human being. Yet you are defending the morality of an economic system which deprives the individual of liberty and self-respect.”

“About self-respect and the lack of it,” responded Naphta, “there is a good deal to be said. For the moment, I should be glad if the association were to make you conceive of liberty less as a beautiful gesture and more as a serious problem. You assert that Christian morality, with all its beauty and benignity, makes for servitude. And I, on the other hand, assert that the question of freedom—the question of cities, to put it more concretely—has always been a highly ethical question, and is historically bound up with the inhuman degeneration of commercial morality, with all the horrors of modern industrialism and speculation, and with the devilish domination of money and finance.”

“I must insist that you do not take refuge behind scruples and antinomies, but come out squarely where you belong, in favour of the blackest sort of reaction.”

“It would be the first step toward true liberty and love of humanity to free one’s mind of the flabby fear engendered by the very mention of the word reaction.” “Well, that is enough,” declared Herr Settembrini, in a voice that trembled slightly, pushing away his cup and plate—they were empty by now—and rising from the satin sofa. “Enough for to-day, enough for a whole day, I should think. Our thanks, Professor, for the delicious entertainment, and for the very
spirituel
discourse. My young friends here from the Berghof are summoned by the service of the cure, and I should like, before they go, to show them my cell up above. Come, gentlemen.
Addio
,
Padre!”

Hans Castorp marked the appellation with lifted brows. So now it was
padre!
They submitted to Herr Settembrini’s breaking up the little party and disposing of themselves without giving Naphta the chance to come along supposing he had been inclined. The young men in their turn thanked their host and took their leave, urged by Naphta to come again. They went with Herr Settembrini, Hans Castorp bearing with him the crumbling pasteboard volume containing
De miseria humanæ conditionis
, which his host put into his hands. The surly Lukaçek still sat on his table and sewed at the sleeved garment for the old woman. They had to pass his open door to mount the ladderlike stair to the top storey. It was, properly speaking, scarcely a storey at all, being simply a loft with naked rafters and beams inside the roof; it had the close air of a garret and smelt of warm shingles. But it was divided into two rooms, which served the republican capitalist and belletristic collaborator on the
Sociology of Suffering
as study and sleeping-cabinet. These he blithely displayed to his young friends, characterizing them as retired and cosy, in order to supply them with suitable adjectives in which to praise them, which they accordingly did. They both found his quarters charmingly cosy and retired, just as he said. They had a glimpse into the tiny sleeping-chamber, merely a short and narrow bedstead in the corner under the sloping roof, and a small drugget on the floor beside it; then they turned again to the study, which was no less sparsely furnished, but orderly to the point of formality, or even frigid. Heavy old-fashioned chairs, four in number, with rush seats, were symmetrically placed on either side the door, the divan was pushed against the wall, and a round table with a green cover held the centre of the room, upon which for all ornament—or, possibly, for refreshment, but in any case with an effect of chaste sobriety—there stood a water-bottle with a glass turned upside-down over it. Books and pamphlets leaned against each other in a little hanging shelf, and at the open window stood a high-legged, flimsy folding desk, with a small, thick felt mat on the floor beneath it, just large enough to afford standing-room. Hans Castorp took up position here for a minute to try what it was like. This was Herr Settembrini’s workshop, where he wrote articles in belles-lettres to contribute to the encyclopædia of human suffering. The young man rested his elbows on the slanting surface of the desk, and announced that he found the little apartment very retired and cosy. Thus, he presumed, aloud, might Ludovico’s father, with his long, aristocratic nose, have bent over his work at Padua—and learned that he was standing, indeed, at the very desk of the deceased scholar; nay, more, that the chairs, the table, even the water-bottle, had been his, and that the chairs had come down from the Carbonaro grandfather, the walls of whose law office at Milan they once had graced. That made a great impression on the young people; the chairs straightway began in their eyes to betray affinity with political agitation—Joachim, who had been sitting all unconscious on one, with his legs crossed, got up at once, looked at it mistrustfully, and did not sit down again. But Hans Castorp, at the elder Settembrini’s desk, thought how the younger now laboured here, to mingle the politics of the grandfather and the father’s humanism in a blend of literary beauty. At length they all went off together, the author having offered to see his friends to their door.

They were silent for some way; but the silence spoke of Naphta, and Hans Castorp could wait. He felt sure Herr Settembrini would mention his house-mate, had come out with them for that very purpose. He was not mistaken.

Drawing a long breath, as if to get a good start, the Italian began: “My friends, I should like to warn you.”

As he paused, after that, Hans Castorp asked, affecting surprise: “Against what?” He might as well have said against whom, but expressed himself impersonally to show how completely unconscious he was of Herr Settembrini’s meaning—a meaning which even Joachim perfectly comprehended.

“Against the personage whose guest we have just been,” answered Settembrini, “and whose acquaintance I have unwillingly been the means of your making. Chance willed it, as you saw, I could not prevent it. But the responsibility is mine, and as such I feel it. It is my duty to point out to your tender years the intellectual perils of intercourse with this man, and to beg you to keep your acquaintance with him within safe limits. His form is logic, but his essence is confusion.”

“He does seem rather weird,” was Hans Castorp’s view. “Some of the things he said were very queer: it sounded as if he meant to say that the sun revolves round the earth.” But how could they, he went on, have suspected that a friend of his, Herr Settembrini’s, was an unsuitable person for them to associate with? As he himself admitted, they had made the acquaintance through him, had met the man first in his company, and seen that the two walked and took tea together. Surely that must mean—

“Of course, Engineer, of course.” Herr Settembrini’s voice was full of mild resignation, it even trembled. “I am open to this rejoinder, and so you make it. Good. I am quite ready to accept the responsibility. I live under the same roof as this man, our meetings are unavoidable, one word leads on to another, an acquaintance is formed. Herr Naphta is a person of most unusual mental powers. He is by nature discursive, and so am I. Condemn me if you will—I avail myself of the opportunity to cross swords with an antagonist who is after all my equal. I have no one else—anywhere.— In short, it is true that I visit him and he me, we take walks together. We dispute. We quarrel, nearly every day, till we draw blood; but I confess the contrariness and mischievousness of his ideas but render our acquaintance the more attractive. I need the friction. Opinions cannot survive if one has no chance to fight for them—and I am only confirmed in mine. How could you assert so much of yours, Lieutenant, or you, Engineer? You are defenceless against intellectual sophistry, you are exposed to danger from the influence of this half fanatical, half pernicious quackery—danger to the intellect and to the soul.”

Hans Castorp rejoined that it was probably all true; he and his cousin were naturally more or less prone to such dangers—it was the same old story about the delicate child of life, he understood perfectly. But on the other hand, one might cite Petrarch and his maxim, which was familiar to Herr Settembrini. And after all it was worth listening to, all that Naphta had to say. One must admit that that about the communistic period, when no one would be allowed to receive interest, was first-rate; also some of the things he said about education which he, Hans Castorp, would probably never otherwise have got to hear.

Settembrini compressed his lips, and Hans Castorp hastened to say that, as for his own attitude, it was of course entirely non-partisan; he only meant that he had enjoyed hearing what Naphta had to say about the deepest desire of youth. “But do explain this one thing to me,” he went on. “This person—I call him that by way of showing my detachment, and that I don’t by any means altogether agree with all he says, but am inclined to make important reservations—”

“And very rightly so,” cried Settembrini gratefully. “—He had a great deal to say against money, the soul of the State, as he expressed himself, and against propertyholding, which he considers thievery; in short, against the capitalistic system, which he called, if I remember rightly, fuel for the fires of hell, or something like that. He sang the praises of the Middle Ages for forbidding the taking of interest. And all the time the man himself must have, if I may say so—you get such a surprise when you first enter his room and see all that silk—” “Ah, yes,” smiled Settembrini, “the taste is very characteristic of him.”