At any rate, we might take as the nucleus of his lecture the problem of freedom, which he treated in the sense of confusion. He spoke, among other matters, of the Romantic movement, at the beginning of the nineteenth century, and its fascinating double meaning; pointing out how before it the conceptions of reaction and revolution went down, in so far as they were not incorporated in a new and higher one. For it was of course utterly absurd to try to associate the conception of revolution solely with progress and victoriously advancing enlightenment. The Romantic movement in Europe had been above all a movement of liberation: anti-classic, anti-academic, directed against French classicism, the old school of reason, whose defenders it derided as “powdered wigs.”
And Naphta began upon wars of liberation, talked of Fichtean enthusiasms, of a singing, frenzied popular uprising against that unbearable tyranny, as which, unfortunately—he tittered—freedom, that is to say the revolutionary idea, had taken shape. Very droll it was: singing loudly, the people had set out to shatter the revolutionary tyranny for the benefit of reactionary princely authority—and this they did in the name of freedom.
The youthful listener would perceive the distinction, even the opposition, between foreign and domestic freedom; also note the ticklish question, which unfreedom was soonest—he he!—which least compatible with a nation’s honour.
Freedom, indeed, was a conception rather romantic than illuminating. Like romanticism, it inevitably limited the human impulse to expansion; and the passionate individualism in them both had similar repressive results. Individualistic thirst for freedom had produced the historic and romantic cult of nationalism, which was warlike in character, and was called sinister by humanitarian liberalism, though the latter also preached individualism, only the other way about. Individualism was romantic-mediæval, in its conviction of the infinite, the cosmic, importance of the single human being, whence was deduced the doctrine of the immortality of the soul, the geocentric doctrine, and astrology. But on the other hand, individualism was an aspect of liberalizing humanism, which inclined to anarchy and would in any case protect the precious individual from being offered up on the altar of the general. Such was individualism, in its two aspects—all things unto all men.
One had to admit that the freedom
pathos
had produced the most brilliant enemies of freedom, the most brilliant knights-errant of tradition at war with irreverent, destructive progress. Naphta cited Arndt, who cursed industrialism and glorified the nobility; and Görres, the author of Christian mysticism. Perhaps his hearer would ask what mysticism had to do with progress? Had it not been anti-scholastic, antidogmatic, anti-priestly? One was, indeed, compelled to recognize in the Hierarchy a force making for freedom: had it not set limits to the boundless pretensions of monarchy? But the mysticism of the end of the Middle Ages had shown its liberal character as forerunner of the Reformation—he he!—which in its turn had been an inextricable and tangled weave, a weft of freedom with a warp of mediævalism. ^^Oh, yes, what Luther did possessed the merit of demonstrating crudely and vividly the dubious character of the deed itself, the deed in general. Did Naphta’s listener know what a deed was? A deed, for example, was the murder of Councillor Kotzebue by Sand, the theological student and member of the
Burschenschaft
. What was it, to speak the language of criminology, had put the weapon into the hand of young Sand? Enthusiasm for freedom, of course. But looked at more nearly, it had rather been moral fanaticism, and the hatred of light foreign ways. Kotzebue had been in the employ of Russia, in the service of the Holy Alliance, and thus Sand’s shot had presumably been fired for freedom; which again declined into improbability by virtue of the circumstance that there were several Jesuits among his nearest friends. In short, whatever the “deed” might be, it was in any case a poor way of making one’s meaning clear; as also it contributed little toward the clarification of intellectual problems. “Might I take the liberty of inquiring if you will be bringing these scurrilities of yours to an end before long?”
Herr Settembrini put the question in withering tones. He had been drumming on the table, and twisting his moustaches. But now his patience was exhausted. It was too much. He sat upright, and more than upright, he sat, so to speak, on tiptoe, for only his shanks touched the chair; and with flashing black eyes faced the enemy, who turned toward him in assumed surprise.
“What, may I ask, was the expression you were pleased to use?” Naphta countered. “I was pleased to say,” said the Italian, swallowing, “I am pleased to say, that I am resolved to prevent you from continuing to molest a defenceless youth with your equivocations.” “I invite you, sir, to take heed to your words.”
“The reminder, sir, is unnecessary. I am accustomed to take heed to my words. They will precisely fit the fact if I say that your way of misleading unsettled youth, of dissipating and undermining his moral and intellectual powers, is
infamous
, and cannot receive a stronger chastisement than it merits.”
With the word infamous, Settembrini struck the table with the flat of his hand, and pushing back his chair, stood up. It was a signal for the rest to do likewise. People looked across from the other tables—or, rather, from one, as the Swiss guests had left and only the Dutchmen remained, listening in amazement.
At our table they all stood there stiffly: Hans Castorp and the two antagonists, with Ferge and Wehsal opposite. All five were pale and wide-eyed, with twitching lips. Might not the three onlookers have made an effort to calm the troubled waters, to lighten the atmosphere with a jest, or bring affairs to a peaceful conclusion with some kind of human appeal? They did not try. The prevailing temper prevented them. They stood, all trembling, with hands that clenched involuntarily into fists. Even A. K. Ferge, to whom all elevated thoughts were foreign, who disclaimed from its inception any power to measure the seriousness of the dispute—even he was convinced that this was a quarrel
à outrance
, and that there was nothing to do but let it take its course. His good-natured moustaches worked violently up and down.
There was a stillness, in which could be heard the gnashing of Naphta’s teeth. To Hans Castorp, this was an experience like the one with Wiedemann’s hair. He had supposed it to be a figure of speech, something which did not actually occur. Yet here was Naphta, and in the silence his teeth could be heard to grate; a horribly unpleasant, a wild, incredible sound, which yet evinced a self-control equally fearsome, for he did not storm, but said in quite a low voice, though with a sort of cackling half-laugh; “Infamous? Chastisement? Ah, so the bleating sheep have taken to butting? Have we driven the policemen of civilization so far that they draw their weapons? That
is
a triumph; won in passing; I must say, considering what mild provocation sufficed to summon to arms the guardians of our morality! As for the rest, sir, it will follow in due course. The chastisement too. I hope your civilian principles will not prevent you from knowing what you owe me—else I shall be forced to put these principles to a test that—”
Herr Settembrini drew himself up; the movement was so expressive that Naphta went on: “Ah, I see, that will not be necessary. I am in your way, you are in mine— good. We will transfer the settlement of our differences to a suitable place. For the moment, only this: your sentimental solicitude for the scholastic interpretation of the Jacobin Revolution envisages a pedagogic crime in my manner of leading youth to doubt, of throwing categories to the winds, of robbing ideas of their academic dignity. And your anxiety is justified; for it happens on account of your humanity, be assured of that—happens and is done. For your humanity is to-day nothing but a tail end, a stale classicistic survival, a spiritual ennui; it is yawning its head off, while the new Revolution,
our
Revolution, my dear sir, is coming on apace to give it its quietus. We, when we sow the seeds of doubt deeper than the most up-to-date and modish freethought has ever dreamed of doing, we well know what we are about. Only out of radical scepsis, out of moral chaos, can the Absolute spring, the anointed Terror of which the time has need. This for your instruction, and my justification. For the rest we must turn over the page. You will hear from me.”
“And you will find a hearing, sir,” Settembrini called after him, as the Jesuit left his place and hurried to the hat-stand to seek his cloak. Then the Freemason let himself fall back with a thud on his hard chair, and pressed both hands to his heart. “
Distruttore! Cane arabbiato! Bisogna ammazzarlo!”
burst from him, pantingly. The others still stood at the table. Ferge’s moustaches went on wagging up and down. Wehsal’s jaw was set hard awry. Hans Castorp was imitating his grandfather’s famous attitude, for his neck was all a-tremble. They were thinking how little they had expected such an outcome as this to their excursion. And all of them, even Herr Settembrini, felt how fortunate it was that they had come in two sleighs. It simplified the return. But afterwards? “He challenged you,” Hans Castorp said, heavily.
“Undoubtedly,” answered Herr Settembrini, and cast a glance upward at his neighbour, only to turn away again at once and lean his head on his hand. “Shall you take it up?” Wehsal wanted to know.
“Can you ask?” answered Settembrini, and looked a moment at him too. “Gentlemen,” he said then, and sat up, having brought himself again to perfect control, “I regret the outcome of our pleasure excursion; but in life one must be prepared to reckon with such events. Theoretically I disapprove of the duel, I am of a law-abiding temper. In practice, however, it is another matter. There are situations where—quarrels that—in short, I am at this man’s service. It is well that in my youth I fenced a little. A few hours’ practice will make my wrist supple again. Shall we go? The rendezvous will have to be made. I assume our gentleman will already have ordered them to put to the horses.”
Hans Castorp had moments, during the drive home, and afterwards, when he became giddy in contemplation of what lay before them. Still more, when it subsequently appeared that Naphta would not hear of cut and thrust, but insisted on a duel with pistols. And he, as the injured party, had the choice of weapons. There were moments, we say, when Hans Castorp was able, to a certain extent, to free himself from embroilment with the prevailing temper and tell himself that all this was madness, and must be prevented.
“If even there were a real injury,” he cried, in discussion with Herr Settembrini, Ferge and Wehsal—Naphta, on the way home, had invited the last-named to be his second, and he acted as intermediary between the factions. “An affront like that, purely civilian and social! If one of them had dragged the other’s good name in the dirt, if it was a question of a woman, or anything else really momentous, that you could take hold of, so that you felt there was no possibility of reconciliation! For such cases the duel is the last resort; and when honour is satisfied and the affair has gone off with credit to all parties, and the antagonists part friends, as they say, why, then it seems a very good arrangement, quite useful and practical, too, in complicated cases. But what was it he did? I don’t mean to stand up for him, I only ask what the insult consisted in. He threw the categories to the winds, as you say, and robbed conceptions of their academic dignity. And you felt yourself insulted thereby—justifiably, let us assume—” “Assume?” repeated Herr Settembrini, and looked at him.
“Oh, justifiably, quite justifiably! He affronted you. But he did not insult you. There is a difference. Permit me to say so. It was a matter of abstractions, an intellectual disagreement. On intellectual topics he could affront you, perhaps, but not insult you. That is axiomatic, any court of honour would tell you the same, I swear to God they would. And so neither was your answer to him, about infamy and chastisement an insult; because it was in an intellectual sense, the whole affair was in the intellectual sphere, and has nothing to do with the personal, and an insult can only be personal. The intellectual can never be personal, that is the conclusion and the explanation of the axiom, and therefore—”
“You err, my friend,” answered Settembrini, with closed eyes. “You err first of all in the assumption that the intellectual cannot assume a personal character. You should not think that,” he said, and smiled a peculiarly fine and painful smile. “The point at which you go wrong is in your estimation of the things of the mind, in general. You obviously think they are too feeble to engender conflicts and passions comparable for sternness with those real life brings forth, the only issue of which can be the appeal to force.
All incontro!
The abstract, the refined-upon, the ideal, is at the same time the Absolute—it is sternness itself; it contains within it more possibilities of deep and radical hatred, of unconditional and irreconcilable hostility, than any relation of social life can. It astonishes you to hear that it leads, far more directly and inexorably than these, to radical intimacy, to grips, to the duel and actual physical struggle? The duel, my friend, is not an “arrangement,” like another. It is the ultimate, the return to a state of nature, slightly mitigated by regulations which are chivalrous in character, but extremely superficial. The essential nature of the thing remains the primitive, the physical struggle; and however civilized a man is, it is his duty to be ready for such a contingency, which may any day arise. Whoever is unable to offer his person, his arm, his blood, in the service of the ideal, is unworthy of it; however intellectualized, it is the duty of a man to remain a man.”
Thus was Hans Castorp put in his place. What should he answer? He preserved a depressed and brooding silence. Herr Settembrini had spoken with composure, logically. But his words sounded strange in his mouth. His thoughts were not his own thoughts, the idea of the duel was one he would never have come upon of himself. He had only taken it over from the terroristic little Naphta. And what he said was but an expression of the strength of that prevailing temper, whose tool and underling Herr Settembrini’s fine understanding had become. What? The intellectual, simply because it was so stern, must lead relentlessly to the animal, to the issue of physical combat? Hans Castorp set himself against it—or at least he tried, only to discover, in affright, that even he was powerless to do so. In him too the prevailing temper was strong, he was not the man to win free. There was an area of his brain where memory showed him Wiedemann and Sonnenschein grappled like animals; and with horror he understood that at the end of everything only the physical remained, only the teeth and the nails. Yes, they must fight; only thus could be assured even that small mitigation of the primitive by the rules of chivalry. Hans Castorp offered to act as Herr Settembrini’s second.