Читать книгу We / Мы. Книга для чтения на английском языке - Евгений Замятин, Евгений Иванович Замятин - Страница 4

I have just looked over what I had written yesterday, and I see that I did not express myself clearly enough. Of course, it is all entirely clear to any of us. But perhaps you, the unknown readers to whom the Integral will bring my notes, have reached only that page in the great book of civilization that our ancestors read some nine hundred years ago. Perhaps you do not know even about such elementary things as the Table of Hours, the Personal Hour, the Maternity Norm, the Green Wall, and the Benefactor. It seems to me ridiculous yet very difficult to speak about all this. It is as if a writer of, say, the twentieth century had to explain in his novel the meaning of “coat,” or “apartment,” or “wife.” Yet, if his novel were to be translated for savages, how could he avoid explaining what a “coat” meant?

I am certain that a savage would look at the “coat” and wonder, “What is it for? It’s only a hindrance.” It seems to me that your response may be exactly the same when I tell you that none of us has been beyond the Green Wall since the Two Hundred Years’ War.

But, my dear readers, a man must think, at least a little. It helps. After all, it is clear that the entire history of mankind, insofar as we know it, is the history of transition from nomadic to increasingly settled forms of existence. And does it not follow that the most settled form (ours) is at the same time the most perfect (ours)? People rushed about from one end of the earth to the other only in prehistoric times, when there were nations, wars, commerce, discoveries of all sorts of Americas. But who needs that now? What for?

I admit, the habit of such settled existence was not achieved easily, or all at once. During the Two Hundred Years’ War, when all the roads fell into ruin and were overgrown with grass, it must at first have seemed extremely inconvenient to live in cities cut off from one another by green jungles. But what of it? After man’s tail dropped off, it must have been quite difficult for him at first to learn to drive off flies without its aid. In the beginning he undoubtedly missed his tail. But now – can you imagine yourself with a tail? Or can you imagine yourself in the street naked, without a coat? (For you may still be trotting about in “coats.”) And so it is with me: I cannot imagine a city that is not dad in a Green Wall; I cannot imagine a life that is not regulated by the figures of our Table.

The Table… At this very moment, from the wall in my room, its purple figures on a field of gold stare tenderly and sternly into my eyes. Involuntarily, my mind turns to what the ancients called an “icon,” and I long to compose poems or prayers (which are the same thing). Oh, why am I not a poet, to render fitting praise to the Table, the heart and pulse of the One State!

As schoolchildren we all read (perhaps you have, too) that greatest literary monument to have come down to us from ancient days – “The Railway Guide.” But set it side by side with our Table, and it will be as graphite next to a diamond: both consist of the same element – carbon – yet how eternal, how transparent is the diamond, how it gleams! Whose breath will fail to quicken as he rushes clattering along the pages of “The Railway Guide”? But our Table of Hours! Why, it transforms each one of us into a figure of steel, a six-wheeled hero of a mighty epic poem. Every morning, with six-wheeled precision, at the same hour and the same moment, we – millions of us – get up as one. At the same hour, in million-headed unison, we start work; and in million-headed unison we end it And, fused into a single million-handed body, at the same second, designated by the Table, we lift our spoons to our mouths. At the same second, we come out for our walk, go to the auditorium, go to the hall for Taylor exercises, fall asleep…

I shall be entirely frank: even we have not yet found an absolute, precise solution to the problem of happiness. Twice a day, from sixteen to seventeen, and from twenty-one to twenty-two, the single mighty organism breaks up into separate cells; these are the Personal Hours designated by the Table. In these hours you will see modestly lowered shades in the rooms of some; others will walk with measured tread along the avenue, as though climbing the brass stairs of the March; still others, like myself now, are at their desks. But I am confident – and you may call me an idealist and dreamer – I am confident that sooner or later we shall fit these Personal Hours as well into the general formula. Some day these 86,400 seconds will also be entered in the Table of Hours.

I have read and heard many incredible things about those times when people still lived in a free, i.e., unorganized, savage condition. But most incredible of all, it seems to me, is that the state authority of that time – no matter how rudimentary – could allow men to live without anything like our Table, without obligatory walks, without exact regulation of mealtimes, getting up and going to bed whenever they felt like it Some historians even say that in those times the street lights burned all night, and people walked and drove around in the streets at all hours of the night.

Try as I may, I cannot understand it. After all, no matter how limited their intelligence, they should have understood that such a way of life was truly mass murder – even if slow murder. The state (humaneness) forbade the killing of a single individual, but not the partial killing of millions day by day. To kill one individual, that is, to diminish the total sum of human lives by fifty years, was criminal. But to diminish the sum of human lives by fifty million years was not considered criminal. Isn’t that absurd? Today, any ten-year-old will solve this mathematical-moral problem in half a minute. They, with all their Kants taken together, could not solve it (because it never occurred to any of the Kants to build a system of scientific ethics, i.e., ethics based on subtraction, addition, division, and multiplication).

And wasn’t it absurd that the state (it dared to call itself a state!) could leave sexual life without any semblance of control? As often and as much as anyone might wish… Totally unscientific, like animals. And blindly, like animals, they bore their young. Isn’t it ridiculous: to know agriculture, poultry-breeding, fish-breeding (we have exact information that they knew all this), yet fail to go on to the ultimate step of this logical ladder – is child-breeding; fail to establish such a thing as our Maternal and Paternal Norms.

It is so absurd, so unbelievable, that I am afraid, as I write this, that you, my unknown readers, will think me a malicious joker. I am afraid you may decide that I am merely trying to mock you, telling you utter nonsense with a straight face.

But, to begin with, I am incapable of jokes, for every joke contains a lie as an implicit function. Secondly, our One State Science asserts that this was how the ancients lived, and our State Science never errs. Besides, where would state logic have come from at a time when men were living in the condition of freedom – the condition of animals, apes, the herd? What could be expected of them, when even in our time the wild, apelike echo still occasionally rises from somewhere below, from some shaggy depth?

Fortunately, only on rare occasions. Fortunately, they are only breakdowns of minor parts which can easily be repaired without halting the eternal, grandiose movement of the entire Machine. And to expel the warped bolt, we have the skilled, heavy hand of the Benefactor and the experienced eyes of the Guardians.

And, by the way, I’ve just remembered. That number I saw yesterday, bent like an S – I think I’ve seen him coming out of the Office of the Guardians. Now I understand that instinctive feeling of respect I had for him, and the sense of awkwardness when the strange I-330 spoke before him… I must confess that this I-330…

The bell for bedtime: it is past twenty-two. Until tomorrow.