To be a figurant

...an excerpt from...
Infinite Jest
by David Foster Wallace
(1996)

[Text added in brackets is my addition for the purpose of clarity. Text in parentheses is part of the author's text. Footnotes at the bottom are also the author's footnotes. Any areas where text has been omitted for clarity are indicated with an ellipsis.]

And the wraith on the heart monitor looks pensively down at Gately from upside-down and asks does Gately remember the myriad thespian extras on for example his beloved ‘Cheers!,’ not the center-stage Sam and Carla and Nom, but the nameless patrons always at tables, filling out the bar’s crowd, concessions to realism, always relegated to back- and foreground; and always having utterly silent conversations: their faces would animate and mouths would move realistically, but without sound; only the name-stars at the bar itself could audibilize. The wraith says these fractional actors, human scenery, could be seen (but not heard) in most pieces of filmed entertainment. And Gately remembers them, the extras in all public scenes, especially like bar and restaurant scenes, or rather remembers how he doesn’t quite remember them, how it never struck his addled mind as in fact surreal that their mouths moved but nothing emerged, and what a miserable fucking bottom-rung job that must be for an actor, to be sort of human furniture, figurants the wraith says they’re called, these surreally mute background presences whose presence really revealed that the camera, like any eye, has a perceptual corner, a triage of who’s important enough to be seen and heard v. just seen. A term from ballet, originally, figurant, the wraith explains. The wraith pushes his glasses up in the vaguely sniveling way of a kid that’s just got slapped around on the playground and says he personally spent the vast bulk of his own former animate life as pretty much a figurant, furniture at the periphery of the very eyes closest to him, it turned out, and that it’s one heck of a crummy way to try to live. Gately, whose increasing self-pity leaves little room or patience for anybody else’s self-pity, tries to lift his left hand and wiggle his pinkie to indicate the world’s smallest viola playing the theme from The Sorrow and the Pity, but even moving his left arm makes him almost faint. And either the wraith is saying or Gately is realizing that you can’t appreciate the dramatic pathos of a figurant until you realize how completely trapped and encaged he is in his mute peripheral status, because like say for example if one of ‘Cheers!’’s bar’s figurants suddenly decided he couldn’t take it any more and stood up and started shouting and gesturing around wildly in a bid for attention and nonperipheral status on the show, Gately realizes, all that would happen is that one of the audibilizing ‘name’ stars of the show would bolt over from stage-center and apply restraints or the Heineken Maneuver or CPR, figuring the silent gesturing figurant was choking on a beer-nut or something, and that then the whole rest of that episode of ‘Cheers!’ would be about jokes about the name star’s life-saving heroics, or else his fuck-up in applying the Heineken Maneuver to somebody who wasn’t choking on a nut. No way for a figurant to win. No possible voice or focus for the encaged figurant. Gately speculates briefly about the suicide statistics for bottom-rung actors. The wraith disappears and then reappears in the chair by the bed’s railing, leaning forward with its chin on its hands on the railing in what Gately’s coming to regard as the classic tell-your-troubles-to-the-trauma-patient-that-can’t-interrupt-or-get-away position. The wraith says that he himself, the wraith, when animate, had dabbled in filmed entertainments, as in making them, cartridges, for Gately’s info to either believe or not, and but in the entertainments the wraith himself made, he says he goddamn bloody well made sure that either the whole entertainment was silent or else if it wasn’t silent that you could bloody well hear every single performer’s voice, no matter how far out on the cinematographic or narrative periphery they were; and that it wasn’t just the self-conscious overlapping dialogue of a poseur like Schwulst or Altman, i.e. it wasn’t just the crafted imitation of aural chaos: it was real life’s real egalitarian babble of figurantless crowds, of animate world’s real agora, the babble* of crowd’s every member of which was the central and articulate protagonist of his own entertainment. It occurs to Gately he’s never had any sort of dream where somebody says anything like vast bulk, much less agora, which Gately interprets as a kind of expensive sweater. Which was why, the wraith is continuing, the complete unfiguranted egalitarian aural realism was why party-line entertainment-critics always complained that the wraith’s entertainments’ public-area scenes were always incredibly dull and self-conscious and irritating, that they could never hear the really meaningful central narrative conversations for all the unfiltered babble of the peripheral crowd, which they assumed the babble(/babel) was some self-conscious viewer-hostile heavy-art directorial pose, instead of radical realism. The wraith’s grim smile almost disappears before it appears. Gately’s slight tight smile back is the way you can always tell he’s not really listening. He’s remembering that he used to pretend to himself that the unviolent and sarcastic accountant Nom on ‘Cheers!’ was Gately’s own organic father, straining to hold young Bimmy [Gately’s nickname as a youngster] on his lap and letting him draw finger-pictures in the condensation-rings on the bartop, and when he was pissed off at Gately’s mother being sarcastic and witty instead of getting her down and administering careful U.S.-Navy-brig-type beatings that hurt like hell but would never bruise or show. The can of foreign Coke has left a ring on his forehead that’s colder than the feverish skin around it, and Gately tries to concentrate on the cold of the ring instead of the dead cold total ache on his whole right side—DEXTRAL—or the sober memory of his mother Mrs. Gately’s ex-significant other, the little-eyed former M.P. in khaki skivvies hunched drunk over his notebook’s record of his Heinekens for the day, his tongue in the corner of his mouth and his eyes scrunched as he tries to see a unitary enough notebook to write in, Gately’s mother on the floor trying to crawl off toward the lockable bathroom quietly enough so the M.P. wouldn’t notice her again.

The wraith blows its nose in a hankie that’s visibly seen better epochs and says he, the wraith, when alive in the world of animate men, had seen his own personal youngest offspring, a son, the one most like him, the one most marvelous and frightening to him, becoming a figurant, toward the end. His end, not the son’s end, the wraith clarifies. Gately wonders if it offends the wraith when he sometimes refers to it mentally as it. The wraith opens and examines the used hankie just like an alive person can never help but do and says No horror on earth or elsewhere could equal watching your own offspring open his mouth and have nothing come out. The wraith says it mars the memory of the end of his animate life, this son’s retreat to the periphery of life’s frame. The wraith confesses that he had, at one time, blamed the boy’s mother for his silence. But what good does that kind of thing do, he said, making a blurred motion that might have been shrugging. Gately remembers the former Navy M.P. telling Gately’s mother why it was her fault he lost his job at the chowder plant. ‘Resentment Is The #1 Offender’ is another Boston AA cliché Gately’d started to believe. That blame’s a shell-game. …

The wraith reappears slumped back in the chair with his weight on his tailbone and his legs crossed in that Erdedyish upscale way. He says Just imagine the horror of spending your whole itinerant lonely Southwest and West Coast boyhood unsuccessfully to convince your father that you even existed, to do something well enough to be heard and seen but not so well that you became just a screen for his own (the Dad’s) projections of his own failure and self-loathing, failing ever to be really seen, gesturing wildly through the distilled haze, so that in adulthood you still carried the moist flabby weight of your failure ever to make him hear you really speak, carried it on through the animate years on your increasingly slumped shoulders—only to find, near the end, that your very own child had himself become blank, inbent, silent, frightening, mute. I.e. that his son had become what he (the wraith) had feared as a child he (the wraith) was. Gately’s eyes roll up in his head. The boy, who did everything well and with a natural unslumped grace the wraith himself had always lacked, and whom the wraith had been so terribly eager to see and hear and let him (the son) know he was seen and heard, the son had become a steadily more and more hidden boy, toward the wraith’s life’s end; and no one else in the wraith and boy’s nuclear family would see or acknowledge this, the fact that the graceful and marvelous boy was disappearing right before their eyes. They looked but did not see his invisibility. And they listened but did not hear the wraith’s warning. Gately has that slight tight absent smile again. The wraith says the nuclear family had believed he (the wraith) was unstable and was confusing the boy with his own (the wraith’s) boyhood self, or with the wraith’s father’s father, the blank wooden man who according to family mythology had ‘driven’ the wraith’s father to ‘the bottle’ and unrealized potential and an early cerebral hemorrhage. Toward the end, he’d begun privately to fear that his son was experimenting with Substances. The wraith keeps having to push its glasses up. The wraith says almost bitterly that when he’d stand up and wave his arms for them all to attend to the fact that his youngest and most promising son was disappearing, they’d thought all his agitation meant that he had gone bats from Wild Turkey-intake and needed to try to get sober, again, one more time.

This gets Gately’s attention. Here at last could be some sort of point to the unpleasantness and confusion of the dream. ‘You tried to get sober?’ he thinks, rolling his eyes over to the wraith. ‘More than once, you tried? Was it White-Knuckle?** Did you ever Surrender and Come In?’

The wraith feels along his long jaw and says he spent the whole sober last ninety days of his animate life working tirelessly to contrive a medium via which he and the muted son could simply converse. To concoct something the gifted boy couldn’t simply master and move on from to a new plateau. Something the boy would love enough to induce him to open his mouth and come out—even if it was only to ask for more. Games hadn’t done it, professionals hadn’t done it, impersonations of professionals hadn’t done it. His last resort: entertainment. Make something so bloody compelling it would reverse thrust on a young self’s fall into the womb of solipsism, anhedonia, death in life. A magically entertaining toy to dangle at the infant still somewhere alive in the boy, to make his eyes light and toothless mouth open unconsciously, to laugh. To bring him ‘out of himself,’ as they say. The womb could be used both ways. A way to say I AM SO VERY, VERY SORRY and have it heard. A life-long dream. The scholars and Foundations and disseminators never saw that his most serious wish was: to entertain.

Gately’s not too agonized and feverish not to recognize gross self-pity when he hears it, wraith or no. As in the slogan ‘Poor Me, Poor Me, Pour Me A Drink.’ With all due respect, pretty hard to believe this wraith could stay sober, if he needed to get sober, with the combination of abstraction and tragically-misunderstood-me attitude he’s betraying, in the dream.

He’d been sober as a Mennonite quilter for 89 days, at the very tail-end of his life, the wraith avers, now back up on the silent heart monitor, though Boston AA had a humorless evangelical rabidity about it that had kept his attendance at meetings spotty. And he never could stand the vapid clichés and disdain for abstraction. Not to mention the cigarette smoke. The atmosphere of the meeting rooms had been like a poker game in hell, had been his impression. The wraith stops and says he bets Gately’s struggling to hide his curiosity about whether the wraith succeeded in coming up with a figurant-less entertainment so thoroughly engaging it’d make even an in-bent figurant of a boy laugh and cry out for more.

Father-figure-wise, Gately’s tried his best these last few sober months to fend off uninvited memories of his own grim conversations and interchanges with the M.P.

The wraith on the monitor now bends sharply at the waist, way over forward so his face is upside-down only cm. from Gately’s face—the wraith’s face is only about half the size of Gately’s face, and has no odor—and responds vehemently that No! No! Any conversation or interchange is better than none at all, to trust him on this, that the worst kind of gut-wrenching intergenerational interface is better than withdrawal or hiddenness on either side. The wraith apparently can’t tell the difference between Gately just thinking to himself and Gately using his brain-voice to sort of think at the wraith. His shoulder suddenly sends up a flare of pain so sickening Gately’s afraid he might shit the bed. The wraith gasps and almost falls off the monitor as if he can totally empathize with the dextral flare. Gately wonders if the wraith has to endure the same pain as Gately in order to hear his brain-voice and have a conversation with him. Even in a dream, that’d be a higher price than anybody’s ever paid to interface with D.W. Gately.

* Or possibly Babel.
** Boston AA slogan meaning trying to quit addictive Substance-use without working any kind of Recovery Program.

Fugue-doodling behind the phone: self-importance, vanity, and the fall of videophony

...an excerpt from...
Infinite Jest
by David Foster Wallace
(1996)

WHY—THOUGH IN THE EARLY DAYS OF INTERLACE’S INTERNETTED TELEPUTERS THAT OPERATED OFF LARGELY THE SAME FIBER-DIGITAL GRID AS THE PHONE COMPANIES, THE ADVENT OF VIDEO-TELEPHONING (A.K.A ‘VIDEOPHONY’) ENJOYED AN INTERVAL OF HUGE CONSUMER POPULARITY—CALLERS THRILLED AT THE IDEA OF PHONE-INTERFACING BOTH AURALLY AND FACIALLY (THE LITTLE FIRST-GENERATION PHONE-VIDEO CAMERAS BEING TOO CRUDE AND NARROW-APERTURED FOR ANYTHING MUCH MORE THAN FACIAL CLOSE-UPS) ON FIRST-GENERATION TELEPUTERS THAT AT THAT TIME WERE LITTLE MORE THAN HIGH-TECH TV SETS, THOUGH OF COURSE THEY HAD THAT LITTLE ‘INTELLIGENT-AGENT’ HOMUNCULAR ICON THAT WOULD APPEAR AT THE LOWER-RIGHT OF A BROADCAST/CABLE PROGRAM AND TELL YOU THE TIME AND TEMPERATURE OUTSIDE OR REMIND YOU TO TAKE YOUR BLOOD-PRESSURE MEDICATION OR ALERT YOU TO A PARTICULARLY COMPELLING ENTERTAINMENT-OPTION NOW COMING UP ON CHANNEL LIKE 491 OR SOMETHING, OR OF COURSE NOW ALERTING YOU TO AN INCOMING VIDEO-PHONE CALL AND THEN TAP-DANCING WITH A LITTLE ICONIC STRAW BOATER AND CANE JUST UNDER A MENU OR POSSIBLE OPTIONS FOR RESPONSE, AND CALLERS DID LOVE THEIR LITTLE HOMUNCULAR ICONS—BUT WHY, WITHIN LIKE 16 MONTHS OR 5 SALES QUARTERS, THE TUMESCENT DEMAND CURVE FOR ‘VIDEOPHONY’ SUDDENLY COLLAPSED LIKE A KICKED TENT, SO THAT, BY THE YEAR OF THE DEPEND ADULT UNDERGARMENT, FEWER THAN 10% OF ALL PRIVATE TELEPHONE COMMUNICATIONS UTILIZED ANY VIDEO-IMAGE FIBER DATA-TRANSFERS OR COINCIDENT PRODUCTS AND SERVICES, THE AVERAGE U.S. PHONE-USER DECIDING THAT S/HE ACTUALLY PREFERRED THE RETROGRADE OLD LOW-TECH BELL-ERA VOICE-ONLY TELEPHONIC INTERFACE AFTER ALL, A PREFERENTIAL ABOUT-FACE THAT COST A GOOD MANY PRECIPITANT VIDEO-TELEPHONY-RELATED ENTREPRENEURS THEIR SHIRTS, PLUS DESTABILIZING TWO HIGHLY RESPECTED MUTUAL FUNDS THAT HAD GROUND-FLOORED HEAVILY IN VIDEO-PHONE TECHNOLOGY, AND VERY NEARLY WIPING OUT THE MARYLAND STATE EMPLOYEES’ RETIREMENT SYSTEM’S FREDDIE-MAC FUND, A FUND WHOSE ADMINISTRATOR’S MISTRESS’S BROTHER HAD BEEN AN ALMOST MANICALLY PRECIPITANT VIDEO-PHONE-TECHNOLOGY ENTREPRENEUR…AND BUT SO WHY THE ABRUPT CONSUMER RETREAT BACK TO GOOD OLD VOICE-ONLY TELEPHONING?

The answer, in a kind of trivalent nutshell, is: (1) emotional stress, (2) physical vanity, (3) a certain queer kind of self-obliterating logic in the microeconomics of consumer high-tech.

(1) It turned out that there was something terribly stressful about visual telephone interfaces that hadn’t been stressful at all about voice-only interfaces. Videophone consumers seemed suddenly to realize that they’d been subject to an insidious but wholly marvelous delusion about conventional voice-only telephony. They’d never noticed it before, the delusion—it’s like it was so emotionally complex that it could be countenanced only in the context of its loss. Good old traditional audio-only phone conversations allowed you to presume that the person on the other end was paying complete attention to you while also permitting you not to have to pay anything even close to complete attention to her. A traditional aural-only conversation—utilizing a hand-held phone whose earpiece contained only 6 little pinholes but whose mouthpiece (rather significantly, it later seemed) contained (6 squared) or 36 little pinholes—let you enter a kind of highway-hypnotic semi-attentive fugue: while conversing, you could look around the room, doodle, fine-groom, peel tiny bits of dead skin away from your cuticles, compose phone-pad haiku, stir things on the stove; you could even carry on a whole separate additional sign-language-and-exaggerated-facial-expression type of conversation with people right there in the room with you, all while seeming to be right there attending closely to the voice on the phone. And yet—and this was the retrospectively marvelous part—even as you were dividing your attention between the phone call and all sorts of other idle little fuguelike activities, you were somehow never haunted by the suspicion that the person on the other end’s attention might be similarly divided. During a traditional call, e.g., as you let’s say performed a close tactile blemish-scan of your chin, you were in no way oppressed by the thought that your phonemate was perhaps also devoting a good percentage of her attention to a close tactile blemish-scan. IT was an illusion and the illusion was aural and aurally supported: the phone-line’s other end’s voice was dense, tightly compressed, and vectored right into your ear, enabling you to imaging that he voice’s owner’s attention was similarly compressed and focused…even though your own attention was not, was the thing. This bilateral illusion of unilateral attention was almost infantilely gratifying from an emotional standpoint: you got to believe you were receiving somebody’s complete attention without having to return it. Regarded with the objectivity of hindsight, the illusion appears arational, almost literally fantastic: it would be like being able both to lie and to trust other people at the same time.

Video telephony rendered the fantasy unsupportable. Callers now found they had to compose the same sort of earnest, slightly overintense listener’s expression they had to compose for in-person exchanges. Those callers who out of unconscious habit succumbed to fuguelike doodling or pants-crease-adjustment now came off looking rude, absentminded, or childishly self-absorbed. Callers who even more unconsciously blemish-scanned or nostril-explored looked up to find horrified expressions on the video-faces at the other end. All of which resulted in videophonic stress.

Even worse, of course, was the traumatic expulsion-from-Eden feeling of looking up from tracing your thumb’s outline on the Reminder Pad or adjusting the old Unit’s angle of repose in your shorts and actually seeing your videophonic interfacee idly strip a shoelace of its gumlet as she talked to you, and suddenly realizing your whole infantile fantasy of commanding your partner’s attention while you yourself got to fugue-doodle and make little genital-adjustments was deluded and insupportable and that you were actually commanding not one bit more attention than you were paying, here. The whole attention business was monstrously stressful, video callers found.

(2) And the videophonic stress was even worse if you were at all vain. I.e. if you worried at all about how you looked. As in to other people. Which all kidding aside who doesn’t. Good old aural telephone calls could be fielded without makeup, toupee, surgical prostheses, etc. Even without clothes, if that sort of thing rattled your saber. But for the image-conscious, there was of course no such answer-as-you-are informality about visual-video telephone calls, which consumers began to see were less like having the good old phone ring than having the doorbell ring and having to throw on clothes and attach prostheses and do hair-checks in the foyer mirror before answering the door.

But the real coffin-nail for videophony involved the way the callers’ faces looked on their TP screen, during calls. Not their callers’ faces, but their own, when they saw them on video. IT was a three-button affair, after all, to use the TP’s cartridge-card’s Video-Record option to record both pulses in a two-way visual call and play the call back an see how your face had actually looked to the other person during the call. This sort of appearance-check was no more resistible than a mirror. But the experience proved almost universally horrifying. People were horrified at how their own faces appeared on the TP screen. It wasn’t just ‘Anchorman’s Bloat,’ that well-known impression of extra weight that video inflicts on the face. It was worse. Even with high-end TPs’ high-def viewer-screens, consumers perceived something essentially blurred and moist-looking about their phone-faces, a shiny pallid indefiniteness that struck them as not just unflattering but somehow evasive, furtive, untrustworthy, unlikable. In an early and ominous InterLace/G.T.E. focus-group survey that was all but ignored in a storm of entrepreneurial sci-fi-tech enthusiasm, almost 60% of respondents who received visual access to their own faces during videophonic calls specifically used the terms untrustworthy, unlikable, or hard to like in describing their own visage’s appearance, with a phenomenally ominous 71% of senior-citizen respondents specifically comparing their video-faces to that of Richard Nixon during the Nixon-Kennedy debates of B.S. 1960.

The proposed solution to what the telecommunication industry’s psychological consultants termed Video-Physiognomic Dysphoria (or VPD) was, of course, the advent of High-Definition Masking; and in fact it was those entrepreneurs who gravitated toward the production of high-definition videophonic imaging and then outright masks who got in and out of the short-lived videophonic era with their shirts plus solid additional nets.

Mask-wise, the initial option of High-Definition Photographic Imaging—i.e. taking the most flattering elements of a variety of flattering multi-angle photos of a given phone-consumer and—thanks to existing image-configuration equipment already pioneered by the cosmetics and law enforcement industries—combining them into a wildly attractive high-def broadcastable composite of a face wearing an earnest, slightly overintense expression of complete attention—was quickly supplanted by the more inexpensive and byte-economical option of (using the exact same cosmetic-and-FBI software) actually casting the enhanced facial image in a form-fitting polybutylene-resin mask, and consumers soon found that the high up-front cost of a permanent wearable mask was more than worth it, considering the stress- and VPD-reduction benefits, and the convenient Velcro straps for the back of the mask and caller’s head cost peanuts; and for a couple fiscal quarters phone/cable companies were able to rally VPD-afflicted consumers’ confidence by working out a horizontally integrated deal where free composite-and-masking services came with a videophone on the side of a TP’s phone-console, admittedly looking maybe a bit surreal and discomfiting when detached and hanging there empty and wrinkled, and sometimes there were potentially awkward mistaken-identity snafus involving multi-user family or company phones and the hurried selection and attachment of the wrong mask taken from some long row of empty hanging masks—but all in all the masks seemed initially like a viable industry response to the vanity,-stress,-and-Nixonian-facial-image problem.

(2 and maybe also 3) But combine the natural entrepreneurial instinct to satisfy all sufficiently high consumer demand, on the one hand, with what appears to be an almost equally natural distortion in the way persons tend to see themselves, and it becomes possible to account historically for the speed with which the whole high-def-videophonic-mask thing spiraled totally out of control. Not only is it weirdly hard to evaluate what you yourself look like, like whether you’re good-looking or not—e.g. try looking in the mirror and determining where you stand in the attractiveness-hierarchy with anything like the objective ease you can determine whether just about anyone else you know is good-looking or not—but it turned out that consumers’ instinctively skewed self-perception, plus vanity-related stress, meant that they began preferring and then outright demanding videophone masks that were really quite a lot better-looking than they themselves were in person. High-def mask-entrepreneurs ready and willing to supply not just verisimilitude but aesthetic enhancement—stronger chins, smaller eye-bags, air-brushed scars and wrinkles—soon pushed the original mimetic-mask-entrepreneurs right out of the market. In a gradually unsubtlizing progression, within a couple more sales-quarters most consumers were now using masks so undeniably better-looking on videophones than their real faces were in person, transmitting to one another such horrendously skewed and enhanced masked images of themselves, that enormous psychosocial stress began to result, large numbers of phone-users suddenly reluctant to leave home and interface personally with people who, they feared, were now habituated to seeing their far-better-looking masked selves on the phone and would on seeing them in person suffer (so went the callers’ phobia) the same illusion-shattering aesthetic disappointment that, e.g., certain women who always wear makeup give people the first time they ever see them without makeup.

The social anxieties surrounding the phenomenon psych-consultants termed Optimistically Misrepresentational Masking (or OMM) intensified steadily as the tiny crude first-generation videophone cameras’ technology improved to where the aperture wasn’t as narrow, and now the higher-end tiny cameras could countenance and transmit more or less full-body images. Certain psychologically unscrupulous entrepreneurs began marketing full-body polybutylene and –urethane 2-D cutouts—sort of like the headless muscleman and bathing-beauty cutouts you could stand behind and position your chin on the cardboard neck-stump of for cheap photos at the beach, only these full-body videophone-masks were vastly more high-tech and convincing-looking. Once you added variable 2-D wardrobe, hair- and eye-color options, various aesthetic enlargements and reductions, etc., costs started to press the envelop of mss-market affordability, even though there was at the same time horrific social pressure to be able to afford the very best possible masked 2-D body-image, to keep from feeling comparatively hideous-looking on the phone. How long, then, could one expect it to have been before the relentless entrepreneurial drive toward an ever-better mousetrap conceived of the Transmittable Tableau (a.k.a. TT), which in retrospect was probably the really sharp business-end of the videophonic coffin-nail. With TTs, facial and bodily masking could now be dispensed with altogether and replaced with the video-transmitted image of what was essentially a heavily doctored still-photograph, one of an incredibly fit and attractive and well-turned-out human being, someone who actually resembled you the called only in such limited respects as race and limb-number, the photo’s face focused attentively in the direction of the video-phonic camera from amid the sumptuous but not ostentatious appointments of the sort of room that best reflected the image of yourself you wanted to transmit, etc.

The Tableaux were simply high-quality transmission-ready photographs, scaled down to diorama-like proportions and fitted with a plastic holder over the videophone camera, not unlike a lens-cap. Extremely good-looking but not terrifically successful entertainment-celebrities—the same sort who in decades past would have swelled the cast-lists of infomercials—found themselves in demand as models for various high-end videophone Tableaux.

Because they involved simple transmission-ready photography instead of computer imaging and enhancement, the Tableaux could be mass-produced and commensurately priced, and for a brief time they helped ease the tension between the high cost of enhanced body-masking and the monstrous aesthetic pressures videophony exerted on callers, not to mention also providing employment for set-designers, photographers, airbrushers, and infomercial-level celebrities hard-pressed by the declining fortunes broadcast television advertising.

(3) But there’s some sort of revealing lesson here in the beyond-short-term viability-curve of advances in consumer technology. The career of videophony conforms neatly to this curve’s classically annular shape: First there’s some sort of terrific, sci-fi-like advance in consumer tech—like from aural to video phoning—which advance always, however, has certain unforeseen disadvantages for the consumer; and then but the market-niches created by those disadvantages—like people’s stressfully vain repulsion at their own videophonic appearance—are ingeniously filled via sheer entrepreneurial verve; and yet he very advantages of these ingenious disadvantage-compensations seem all too often to undercut the original high-tech advance, resulting in consumer-recidivism and curve-closure and massive shirt-loss for precipitant investors. In the present case, the stress-and-vanity-compensations’ own evolution saw video-callers rejecting first their own faces and then even their own heavily masked and enhanced physical likenesses and finally covering the video-cameras altogether and transmitting attractively stylized static Tableaux to one another’s TPs. And, behind these lens-cap dioramas and transmitted Tableaux, callers of course found that they were once again stresslessly invisible, unvainly makeup- and toupeeless and baggy-eyed behind their celebrity-dioramas, once again free—since once again unseen—to doodle, blemish-scan, manicure, crease-check—while on their screen, the attractive, intensely attentive face of the well-appointed celebrity on the other end’s Tableau reassured them that they were the objects of a concentrated attention they themselves didn’t have to exert.

And of course but these advantages were nothing other than the once-lost and now-appreciated advantages of good old Bell-era blind aural-only telephoning, with its 6 and (6 squared) pinholes. The only differences was that now these expensive silly unreal stylized Tableaux were being transmitted between TPs on high-priced video-fiber lines. How much time, after this realization sank in and spread among consumers (mostly via phone, interestingly) would any micro-econometrist expect to need to pass before high-tech visual videophony was mostly abandoned, then, a return to good old telephoning not only dictated by common consumer sense but actually after a while culturally approved as a kind of chic integrity, not Ludditism but a kind of retrograde transcendence of sci-fi-ish high-tech for its own sake, a transcendence of the vanity and the slavery to high-tech fashion that people view as so unattractive in one another. In other words a return to aural-only telephony became, at the closed curve’s end, a kind of status-symbol of anti-vanity, such that only callers utterly lacking in self-awareness continued to use videophony and Tableaux, to say nothing of masks, and these tacky facsimile-using people became ironic cultural symbols of tacky vain slavery to corporate PR and high-tech novelty, became the Subsidized Era’s tacky equivalents of people with leisure suits, black velvet paintings, sweater-vests for their poodles, electric zirconium jewelry, NoCoat LinguaScrapers, and c. Most communications consumers put their Tableaux-dioramas at the back of a knick-knack shelf and covered their cameras with standard black lens-caps and now used their phone consoles’ little mask-hooks to hang these new little plasticene address-and-phone diaries specially made from former mask-hooks. Even then, of course, the bulk of U.S. consumers remained verifiably reluctant to leave home and teleputer and to interface personally, though this phenomenon’s endurance can’t be attributed to the videophony-fad per se, and anyway the new panagoraphobia served to open huge new entrepreneurial teleputerized markets for home-shopping and –delivery, and didn’t cause much industry concern.

"Addie," or the inadequacy of language

...an excerpt from...
As I Lay Dying
by William Faulkner
(1930)

In the afternoon when school was out and the last one had left with his little dirty snuffling nose, instead of going home I would go down the hill to the spring where I could be quiet and hate them. It would be quiet there then, with the water bubbling up and away and the sun slanting quiet in the trees and the quiet smelling of damp and rotting leaves and new earth; especially in the early spring, for it was worst then.

I could just remember how my father used to say that the reason for living was to get read to stay dead a long time. And when I would look at them day after day, each with his and her secret and selfish thought, and blood strange to each other blood and strange to mine, and think that this seemed to be the only way I could get ready to stay dead, I would hate my father for having ever planted me. I would look forward to the times when they faulted, so I could whip them. When the switch fell I could feel it upon my flesh; when it welted and ridged it was my blood that ran, and I would think with each blow of the switch: Now you are aware of me! Now I am something in your secret and selfish life, who have marked your blood with my own for ever and ever.

And so I took Anse [Addie's husband-to-be]. I saw him pass the school house three or four times before I learned that he was driving four miles out of his way to do it. I noticed then how he was beginning to hump--a tall man and young--so that he looked already like a tall bird hunched in the cold weather, on the wagon seat. He would pass the school house, the wagon creaking slow, his head turning slow to watch the door of the school house as the wagon passed, until he went on around the curve and out of sight. One day I went to the door and stood there when he passed. When he saw me he loked quickly away and did not look back again.

In the early spring it was worst. Sometimes I thought that I could not bear it, lying in bed at night, with the wild geese going north and their honking coming faint and high and wild out of the wild darkness, and during the day it would seem as thought I couldn't wait for the last one to go so I could go down to the spring. And so when I looked up that day and saw Anse standing there in his Sunday clothes, turning his hat round and round in his hands, I said:

"If you've got any womenfolks, why in the world dont they make you get your hair cut?"

"I ain't got none," he said. Then he said suddenly, driving his eyes at me like two hounds in a strange yard: "That's what I come to see you about."

"And make you hold your shoulders up," I said. "You haven't got any? But you've got a house. They tell me you've got a house and a good farm. And you live there alone, doing for yourself, do you?" He just looked at me, turning the hat in his hands. "A new house," I said. "Are you going to get married?"

And he said again, holding his eyes to mine: "That's what I come to see you about."

Later he told me, "I ain't got no people. So that wont be no worry to you. I dont reckon you can say the same."

"No. I have people. In Jefferson."

His face fell a little. "Well, I got a little property. I'm forehanded; I got a good honest name. I know how town folks are, but maybe when they talk to me......."

"They might listen," I said. "But they'll be hard to talk to." He was watching my face. "They're in the cemetery."

"But your living kin," he said. "They'll be different."

"Will they?" I said. "I don't know. I never had any other kind."

So I took Anse. And when I knew that I had Cash [Addie's first-born], I knew that living was terrible and that this was the answer to it. That was when I learned that words are no good; that words dont ever fit even what they are trying to say at. When he was born I knew that motherhood was invented by someone who had to have a word for it because the ones that had the children didn't care whether there was a word for it or not. I knew that fear was invented by someone that had never had the fear; pride, who never had the pride. I knew that it had been, not that they had dirty noses, but that we had had to use one another by words like spiders dangling by their mouths from a beam, swinging and twisting and never touching, and that only through the blows of the switch could my blood and their blood flow as one stream. I knew that it had been, not that my aloneness had to be violated over and over each day, but that it had never been violated until Cash came. Not even by Anse in the nights.

He had a word, too. Love, he called it. but I had been used to words for a long time. I knew that that word was like the others: just a shape to fill a lack; that when the right time came, you wouldn't need a word for that anymore than for pride or fear. Cash did not need to say it to me nor I to him, and I would say, Let Anse use it, if he wants to. So that it was Anse or love; love or Anse; it didn't matter.

I would think that even while I lay with him in the dark and Cash asleep in the cradle within the swing of my hand. I would think that if he were to wake and cry, I would suckle him, too. Anse or love: it didn't matter. My aloneness had been violated and then made whole again by the violation: time, Anse, love, what you will, outside the circle.

Then I found that I had Darl [Addie's second-born]. At first I would not believe it. Then I believed that I would kill Anse. It was as though he had tricked me, hidden within a word like within a paper screen and struck me in the back through it. but then I had realised that I had been tricked by words older than Anse or love, and that the same word had tricked Anse too, and that my revenge would be that he would never know I was taking revenge. And when Darl was born I asked Anse to promise to take me back to Jefferson when I died, because I knew that father had been right, even when he couldn't have known he was right anymore than I could have known I was wrong.

"Nonsense," Anse said; "you and me aint nigh done chapping yet, with just two."

He did not know that he was dead, then. sometimes I would lie by him in the dark, hearing the land that was now of my blood and flesh, and I would think: Anse. Why Anse. Why are you Anse. I would think about his name until after a while I could see the word as a shape, a vessel, and I would watch him liquify and flow into it like cold molasses flowing out of the darkness into the vessel, until the jar stood full and motionless: a significant shape profoundly without life like an empty door frame; and then I would find that I had forgotten the name of the jar. I would think: The shape of my body where I used to be a virgin is in the shape of a and I couldn't think Anse, couldn't remember Anse. It was not that I could think of myself as no longer unvirgin, because I was three now. And when I would think Cash and Darl that way until their names would die and solidify into a shape and then fade away, I would say, All right. It doesn't matter. It doesn't matter what they call them.

And so when Cora Tull would tell me I was not a true mother, I would think how words go straight up in a thin line, quick and harmless, and how terribly doing goes along the earth, clinging to it, so that after a while the two lines are too far apart for the same person to straddle from one to the other, and that sin and love and fear are just sounds that people who never sinned nor loved nor feared have for what they never had and cannot have until they forget the words. Like Cora, who could never even cook.

She would tell me what I owed to my children and to Anse and to God. I gave Anse the children. I did not ask for them. I did not even ask him for what he could have given me: not-Anse. That was my duty to him, to not ask that, and that duty I fulfilled. I would be I; I would let him be the shape and echo of his word. That was more than he asked, because he could not have asked for that and been Anse, using himself so with a word.

And then he died. He did not know he was dead. I would lie by him in the dark, hearing the dark land talking of God's love and His beauty and His sin; hearing the dark voicelessness in which the words are the deeds, and the other words that are not deeds, that are just the gaps in people's lacks, coming down like the cries of the geese out of the wild darkness in the old terrible nights, fumbling at the deeds like orphans to whom are pointed out in a crowd two faces and told, That is your father, your mother.

I believed that I had found it. I believed that the reason was the duty to the alive, to the terrible blood, the red bitter flood boiling through the land. I would think of sin as I would think of the clothes we both wore in the world's face, of the circumspection necessary because he was he and I was I; the sin the more utter and terrible since he was the instrument ordained by God who created the sin, to sanctify that sin He had created. While I waited for him in the woods [referring to her adultery with Whitfield, a minister], waiting for him before he saw me, I would think of him as dressed in sin. I would think of him as thinking of me as dressed also in sin, he the more beautiful since the garment which he had exchanged for sin was sanctified. I would think of the sin as garments which we would remove in order to shape and coerce the terrible blood to the forlorn echo of the dead word high in the air. Then I would lay with Anse again--I did not lie to him: I just refused, just as I refused my breast to Cash and Darl after their time was up--hearing the dark land talking the voiceless speech.

I hid nothing. I tried to deceive no one. I would have cared. I merely took the precautions that he thought necessary for his sake, not for my safety, but just as I wore clothes in the world's face. And I would think then when Cora talked to me, of how the high dead words in time seemed to lose even the significance of their dead sound.

Then it was over. Over in the sense that he was gone and I knew that, see him again though I would, I would never again see him coning swift and secret to me in the woods dressed in sin like a gallant garment already blowing aside with the speed of his secret coming.

But for me it was not over. I mean, over in the sense of beginning and ending, because to me there was no beginning nor ending to anything then. I even held Anse refraining still, not that I was holding him recessional, but as though nothing else had ever been. My children were of me alone, of the wild blood boiling along the earth, of me and of all that lived; of none and of all. Then I found that I had Jewel [the bastard son of Whitfield, Addie's third-born]. When I waked to remember to discover it, he was two months gone.

My father said that the reason for living is getting ready to stay dead. I knew at last what he meant and that he could not have known what he meant himself, because a man cannot know anything about cleaning up the house afterward. And so I have cleaned my house. With Jewel--I lay by the lamp, holding up my own head, watching him cap and suture it before he breathed--the wild blood boiled away and the sound of it ceased. Then there was only the milk, warm and calm, and I lying calm in the slow silence, getting read to clean my house.

I gave Anse Dewey Dell [Addie's fourth-born] to negative Jewel. Then I gave him Vardaman [Addie's fifth-born] to replace the child I had robbed him of. And now he has three children that are his and not mine. And then I could get ready to die.

One day I was talking to Cora. She prayed for me because she believed I was blind to sin, wanting me to kneel and pray too, because people to whom sin is just a matter of words, to them salvation is just words too.

"Where are you taking us?"

...an excerpt from...
The Burn
by Vassily Aksyonov
(1980)

Why am I here? I must get out at once, crawl up to my loft, bow to Our Lady the Consoler of the Afflicted, switch on the lamp over my table, put on a record of Chicago jazz, and lay a clean sheet of paper on my desk. How much longer can I go on being shaken up in this vile train? Surely I can jump out of it while it's moving even at the risk of my life? Who put us on this rattling train, with these rattling bottles and glasses and all this sticky food? Where did we board it? Where did we take our seats on its vomit-covered velvet seats? Where was that platform, spattered with gobs of spit? Where is our baggage being taken to: our childhood, our freedom, our creative work? Where is it locked up? Under what lead seals is it secured? We guess that our creaking monster is rumbling across the green hilly countryside, over mountain ranges, now the outlines of cities. We guess that we are crossing huge squares with crowds of people gripped by passion. We guess all this, but we see nothing, and all we do is pour ourselves drinks and eat and dully remasticate our stale ideas. We make friends and join groups because we are too frightened simply to get up from the table, wrench the door open, and ask with plain, straightforward anger, Where are you taking us?

The Grand Inquisitor

...an excerpt from...
The Brothers Karamazov
by Fyodor Dostoevsky
(1880)

"Even this must have a preface- that is, a literary preface," laughed Ivan, "and I am a poor hand at making one. You see, my action takes place in the sixteenth century, and at that time, as you probably learnt at school, it was customary in poetry to bring down heavenly powers on earth. Not to speak of Dante, in France, clerks, as well as the monks in the monasteries, used to give regular performances in which the Madonna, the saints, the angels, Christ, and God Himself were brought on the stage. In those days it was done in all simplicity. In Victor Hugo's Notre Dame de Paris an edifying and gratuitous spectacle was provided for the people in the Hotel de Ville of Paris in the reign of Louis XI in honour of the birth of the dauphin. It was called Le bon jugement de la tres sainte et gracieuse Vierge Marie, and she appears herself on the stage and pronounces her bon jugement. Similar plays, chiefly from the Old Testament, were occasionally performed in Moscow too, up to the times of Peter the Great. But besides plays there were all sorts of legends and ballads scattered about the world, in which the saints and angels and all the powers of Heaven took part when required. In our monasteries the monks busied themselves in translating, copying, and even composing such poems- and even under the Tatars. There is, for instance, one such poem (of course, from the Greek), The Wanderings of Our Lady through Hell, with descriptions as bold as Dante's. Our Lady visits hell, and the Archangel Michael leads her through the torments. She sees the sinners and their punishment. There she sees among others one noteworthy set of sinners in a burning lake; some of them sink to the bottom of the lake so that they can't swim out, and 'these God forgets'- an expression of extraordinary depth and force. And so Our Lady, shocked and weeping, falls before the throne of God and begs for mercy for all in hell- for all she has seen there, indiscriminately. Her conversation with God is immensely interesting. She beseeches Him, she will not desist, and when God points to the hands and feet of her Son, nailed to the Cross, and asks, 'How can I forgive His tormentors?' she bids all the saints, all the martyrs, all the angels and archangels to fall down with her and pray for mercy on all without distinction. It ends by her winning from God a respite of suffering every year from Good Friday till Trinity Day, and the sinners at once raise a cry of thankfulness from hell, chanting, 'Thou art just, O Lord, in this judgment.' Well, my poem would have been of that kind if it had appeared at that time. He comes on the scene in my poem, but He says nothing, only appears and passes on. Fifteen centuries have passed since He promised to come in His glory, fifteen centuries since His prophet wrote, 'Behold, I come quickly'; 'Of that day and that hour knoweth no man, neither the Son, but the Father,' as He Himself predicted on earth. But humanity awaits him with the same faith and with the same love. Oh, with greater faith, for it is fifteen centuries since man has ceased to see signs from heaven.

No signs from heaven come to-day
To add to what the heart doth say.

There was nothing left but faith in what the heart doth say. It is true there were many miracles in those days. There were saints who performed miraculous cures; some holy people, according to their biographies, were visited by the Queen of Heaven herself. But the devil did not slumber, and doubts were already arising among men of the truth of these miracles. And just then there appeared in the north of Germany a terrible new heresy. 'A huge star like to a torch' (that is, to a church) 'fell on the sources of the waters and they became bitter.' These heretics began blasphemously denying miracles. But those who remained faithful were all the more ardent in their faith. The tears of humanity rose up to Him as before, awaited His coming, loved Him, hoped for Him, yearned to suffer and die for Him as before. And so many ages mankind had prayed with faith and fervor, 'O Lord our God, hasten Thy coming'; so many ages called upon Him, that in His infinite mercy He deigned to come down to His servants. Before that day He had come down, He had visited some holy men, martyrs, and hermits, as is written in their lives. Among us, Tyutchev, with absolute faith in the truth of his words, bore witness that

Bearing the Cross, in slavish dress,
Weary and worn, the Heavenly King
Our mother, Russia, came to bless,
And through our land went wandering.

And that certainly was so, I assure you.

"And behold, He deigned to appear for a moment to the people, to the tortured, suffering people, sunk in iniquity, but loving Him like children. My story is laid in Spain, in Seville, in the most terrible time of the Inquisition, when fires were lighted every day to the glory of God, and 'in the splendid auto-da-fe the wicked heretics were burnt.' Oh, of course, this was not the coming in which He will appear, according to His promise, at the end of time in all His heavenly glory, and which will be sudden 'as lightning flashing from east to west.' No, He visited His children only for a moment, and there where the flames were crackling round the heretics. In His infinite mercy He came once more among men in that human shape in which He walked among men for thirty-three years fifteen centuries ago. He came down to the 'hot pavements' of the southern town in which on the day before almost a hundred heretics had, ad majorem gloriam Dei, been burnt by the cardinal, the Grand Inquisitor, in a magnificent auto-da-fe, in the presence of the king, the court, the knights, the cardinals, the most charming ladies of the court, and the whole population of Seville.

"He came softly, unobserved, and yet, strange to say, everyone recognized Him. That might be one of the best passages in the poem. I mean, why they recognized Him. The people are irresistibly drawn to Him, they surround Him, they flock about Him, follow Him. He moves silently in their midst with a gentle smile of infinite compassion. The sun of love burns in His heart, and power shine from His eyes, and their radiance, shed on the people, stirs their hearts with responsive love. He holds out His hands to them, blesses them, and a healing virtue comes from contact with Him, even with His garments. An old man in the crowd, blind from childhood, cries out, 'O Lord, heal me and I shall see Thee!' and, as it were, scales fall from his eyes and the blind man sees Him. The crowd weeps and kisses the earth under His feet. Children throw flowers before Him, sing, and cry hosannah. 'It is He- it is He!' repeat. 'It must be He, it can be no one but Him!' He stops at the steps of the Seville cathedral at the moment when the weeping mourners are bringing in a little open white coffin. In it lies a child of seven, the only daughter of a prominent citizen. The dead child lies hidden in flowers. 'He will raise your child,' the crowd shouts to the weeping mother. The priest, coming to meet the coffin, looks perplexed, and frowns, but the mother of the dead child throws herself at His feet with a wail. 'If it is Thou, raise my child!' she cries, holding out her hands to Him. The procession halts, the coffin is laid on the steps at His feet. He looks with compassion, and His lips once more softly pronounce, 'Maiden, arise!' and the maiden arises. The little girl sits up in the coffin and looks round, smiling with wide-open wondering eyes, holding a bunch of white roses they had put in her hand.

"There are cries, sobs, confusion among the people, and at that moment the cardinal himself, the Grand Inquisitor, passes by the cathedral. He is an old man, almost ninety, tall and erect, with a withered face and sunken eyes, in which there is still a gleam of light. He is not dressed in his gorgeous cardinal's robes, as he was the day before, when he was burning the enemies of the Roman Church- at this moment he is wearing his coarse, old, monk's cassock. At a distance behind him come his gloomy assistants and slaves and the 'holy guard.' He stops at the sight of the crowd and watches it from a distance. He sees everything; he sees them set the coffin down at His feet, sees the child rise up, and his face darkens. He knits his thick grey brows and his eyes gleam with a sinister fire. He holds out his finger and bids the guards take Him. And such is his power, so completely are the people cowed into submission and trembling obedience to him, that the crowd immediately makes way for the guards, and in the midst of deathlike silence they lay hands on Him and lead him away. The crowd instantly bows down to the earth, like one man, before the old Inquisitor. He blesses the people in silence and passes on' The guards lead their prisoner to the close, gloomy vaulted prison- in the ancient palace of the Holy, inquisition and shut him in it. The day passes and is followed by the dark, burning, 'breathless' night of Seville. The air is 'fragrant with laurel and lemon.' In the pitch darkness the iron door of the prison is suddenly opened and the Grand Inquisitor himself comes in with a light in his hand. He is alone; the door is closed at once behind him. He stands in the doorway and for a minute or two gazes into His face. At last he goes up slowly, sets the light on the table and speaks.

"'Is it Thou? Thou?' but receiving no answer, he adds at once. 'Don't answer, be silent. What canst Thou say, indeed? I know too well what Thou wouldst say. And Thou hast no right to add anything to what Thou hadst said of old. Why, then, art Thou come to hinder us? For Thou hast come to hinder us, and Thou knowest that. But dost thou know what will be to-morrow? I know not who Thou art and care not to know whether it is Thou or only a semblance of Him, but to-morrow I shall condemn Thee and burn Thee at the stake as the worst of heretics. And the very people who have to-day kissed Thy feet, to-morrow at the faintest sign from me will rush to heap up the embers of Thy fire. Knowest Thou that? Yes, maybe Thou knowest it,' he added with thoughtful penetration, never for a moment taking his eyes off the Prisoner."

"I don't quite understand, Ivan. What does it mean?" Alyosha, who had been listening in silence, said with a smile. "Is it simply a wild fantasy, or a mistake on the part of the old man- some impossible quid pro quo?"

"Take it as the last," said Ivan, laughing, "if you are so corrupted by modern realism and can't stand anything fantastic. If you like it to be a case of mistaken identity, let it be so. It is true," he went on, laughing, "the old man was ninety, and he might well be crazy over his set idea. He might have been struck by the appearance of the Prisoner. It might, in fact, be simply his ravings, the delusion of an old man of ninety, over-excited by the auto-da-fe of a hundred heretics the day before. But does it matter to us after all whether it was a mistake of identity or a wild fantasy? All that matters is that the old man should speak out, that he should speak openly of what he has thought in silence for ninety years."

"And the Prisoner too is silent? Does He look at him and not say a word?"

"That's inevitable in any case," Ivan laughed again. "The old man has told Him He hasn't the right to add anything to what He has said of old. One may say it is the most fundamental feature of Roman Catholicism, in my opinion at least. 'All has been given by Thee to the Pope,' they say, 'and all, therefore, is still in the Pope's hands, and there is no need for Thee to come now at all. Thou must not meddle for the time, at least.' That's how they speak and write too- the Jesuits, at any rate. I have read it myself in the works of their theologians. 'Hast Thou the right to reveal to us one of the mysteries of that world from which Thou hast come?' my old man asks Him, and answers the question for Him. 'No, Thou hast not; that Thou mayest not add to what has been said of old, and mayest not take from men the freedom which Thou didst exalt when Thou wast on earth. Whatsoever Thou revealest anew will encroach on men's freedom of faith; for it will be manifest as a miracle, and the freedom of their faith was dearer to Thee than anything in those days fifteen hundred years ago. Didst Thou not often say then, "I will make you free"? But now Thou hast seen these "free" men,' the old man adds suddenly, with a pensive smile. 'Yes, we've paid dearly for it,' he goes on, looking sternly at Him, 'but at last we have completed that work in Thy name. For fifteen centuries we have been wrestling with Thy freedom, but now it is ended and over for good. Dost Thou not believe that it's over for good? Thou lookest meekly at me and deignest not even to be wroth with me. But let me tell Thee that now, to-day, people are more persuaded than ever that they have perfect freedom, yet they have brought their freedom to us and laid it humbly at our feet. But that has been our doing. Was this what Thou didst? Was this Thy freedom?'"

"I don't understand again." Alyosha broke in. "Is he ironical, is he jesting?"

"Not a bit of it! He claims it as a merit for himself and his Church that at last they have vanquished freedom and have done so to make men happy. 'For now' (he is speaking of the Inquisition, of course) 'for the first time it has become possible to think of the happiness of men. Man was created a rebel; and how can rebels be happy? Thou wast warned,' he says to Him. 'Thou hast had no lack of admonitions and warnings, but Thou didst not listen to those warnings; Thou didst reject the only way by which men might be made happy. But, fortunately, departing Thou didst hand on the work to us. Thou hast promised, Thou hast established by Thy word, Thou hast given to us the right to bind and to unbind, and now, of course, Thou canst not think of taking it away. Why, then, hast Thou come to hinder us?'"

"And what's the meaning of 'no lack of admonitions and warnings'?" asked Alyosha.

"Why, that's the chief part of what the old man must say.

"'The wise and dread spirit, the spirit of self-destruction and non-existence,' the old man goes on, great spirit talked with Thee in the wilderness, and we are told in the books that he "tempted" Thee. Is that so? And could anything truer be said than what he revealed to Thee in three questions and what Thou didst reject, and what in the books is called "the temptation"? And yet if there has ever been on earth a real stupendous miracle, it took place on that day, on the day of the three temptations. The statement of those three questions was itself the miracle. If it were possible to imagine simply for the sake of argument that those three questions of the dread spirit had perished utterly from the books, and that we had to restore them and to invent them anew, and to do so had gathered together all the wise men of the earth- rulers, chief priests, learned men, philosophers, poets- and had set them the task to invent three questions, such as would not only fit the occasion, but express in three words, three human phrases, the whole future history of the world and of humanity- dost Thou believe that all the wisdom of the earth united could have invented anything in depth and force equal to the three questions which were actually put to Thee then by the wise and mighty spirit in the wilderness? From those questions alone, from the miracle of their statement, we can see that we have here to do not with the fleeting human intelligence, but with the absolute and eternal. For in those three questions the whole subsequent history of mankind is, as it were, brought together into one whole, and foretold, and in them are united all the unsolved historical contradictions of human nature. At the time it could not be so clear, since the future was unknown; but now that fifteen hundred years have passed, we see that everything in those three questions was so justly divined and foretold, and has been so truly fulfilled, that nothing can be added to them or taken from them.

"Judge Thyself who was right- Thou or he who questioned Thee then? Remember the first question; its meaning, in other words, was this: "Thou wouldst go into the world, and art going with empty hands, with some promise of freedom which men in their simplicity and their natural unruliness cannot even understand, which they fear and dread- for nothing has ever been more insupportable for a man and a human society than freedom. But seest Thou these stones in this parched and barren wilderness? Turn them into bread, and mankind will run after Thee like a flock of sheep, grateful and obedient, though for ever trembling, lest Thou withdraw Thy hand and deny them Thy bread." But Thou wouldst not deprive man of freedom and didst reject the offer, thinking, what is that freedom worth if obedience is bought with bread? Thou didst reply that man lives not by bread alone. But dost Thou know that for the sake of that earthly bread the spirit of the earth will rise up against Thee and will strive with Thee and overcome Thee, and all will follow him, crying, "Who can compare with this beast? He has given us fire from heaven!" Dost Thou know that the ages will pass, and humanity will proclaim by the lips of their sages that there is no crime, and therefore no sin; there is only hunger? "Feed men, and then ask of them virtue!" that's what they'll write on the banner, which they will raise against Thee, and with which they will destroy Thy temple. Where Thy temple stood will rise a new building; the terrible tower of Babel will be built again, and though, like the one of old, it will not be finished, yet Thou mightest have prevented that new tower and have cut short the sufferings of men for a thousand years; for they will come back to us after a thousand years of agony with their tower. They will seek us again, hidden underground in the catacombs, for we shall be again persecuted and tortured. They will find us and cry to us, "Feed us, for those who have promised us fire from heaven haven't given it!" And then we shall finish building their tower, for he finishes the building who feeds them. And we alone shall feed them in Thy name, declaring falsely that it is in Thy name. Oh, never, never can they feed themselves without us! No science will give them bread so long as they remain free. In the end they will lay their freedom at our feet, and say to us, "Make us your slaves, but feed us." They will understand themselves, at last, that freedom and bread enough for all are inconceivable together, for never, never will they be able to share between them! They will be convinced, too, that they can never be free, for they are weak, vicious, worthless, and rebellious. Thou didst promise them the bread of Heaven, but, I repeat again, can it compare with earthly bread in the eyes of the weak, ever sinful and ignoble race of man? And if for the sake of the bread of Heaven thousands shall follow Thee, what is to become of the millions and tens of thousands of millions of creatures who will not have the strength to forego the earthly bread for the sake of the heavenly? Or dost Thou care only for the tens of thousands of the great and strong, while the millions, numerous as the sands of the sea, who are weak but love Thee, must exist only for the sake of the great and strong? No, we care for the weak too. They are sinful and rebellious, but in the end they too will become obedient. They will marvel at us and look on us as gods, because we are ready to endure the freedom which they have found so dreadful and to rule over them- so awful it will seem to them to be free. But we shall tell them that we are Thy servants and rule them in Thy name. We shall deceive them again, for we will not let Thee come to us again. That deception will be our suffering, for we shall be forced to lie.

"'This is the significance of the first question in the wilderness, and this is what Thou hast rejected for the sake of that freedom which Thou hast exalted above everything. Yet in this question lies hid the great secret of this world. Choosing "bread," Thou wouldst have satisfied the universal and everlasting craving of humanity- to find someone to worship. So long as man remains free he strives for nothing so incessantly and so painfully as to find someone to worship. But man seeks to worship what is established beyond dispute, so that all men would agree at once to worship it. For these pitiful creatures are concerned not only to find what one or the other can worship, but to find community of worship is the chief misery of every man individually and of all humanity from the beginning of time. For the sake of common worship they've slain each other with the sword. They have set up gods and challenged one another, "Put away your gods and come and worship ours, or we will kill you and your gods!" And so it will be to the end of the world, even when gods disappear from the earth; they will fall down before idols just the same. Thou didst know, Thou couldst not but have known, this fundamental secret of human nature, but Thou didst reject the one infallible banner which was offered Thee to make all men bow down to Thee alone- the banner of earthly bread; and Thou hast rejected it for the sake of freedom and the bread of Heaven. Behold what Thou didst further. And all again in the name of freedom! I tell Thee that man is tormented by no greater anxiety than to find someone quickly to whom he can hand over that gift of freedom with which the ill-fated creature is born. But only one who can appease their conscience can take over their freedom. In bread there was offered Thee an invincible banner; give bread, and man will worship thee, for nothing is more certain than bread. But if someone else gains possession of his conscience- Oh! then he will cast away Thy bread and follow after him who has ensnared his conscience. In that Thou wast right. For the secret of man's being is not only to live but to have something to live for. Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance. That is true. But what happened? Instead of taking men's freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil? Nothing is more seductive for man than his freedom of conscience, but nothing is a greater cause of suffering. And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever, Thou didst choose all that is exceptional, vague and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all- Thou who didst come to give Thy life for them! Instead of taking possession of men's freedom, Thou didst increase it, and burdened the spiritual kingdom of mankind with its sufferings for ever. Thou didst desire man's free love, that he should follow Thee freely, enticed and taken captive by Thee. In place of the rigid ancient law, man must hereafter with free heart decide for himself what is good and what is evil, having only Thy image before him as his guide. But didst Thou not know that he would at last reject even Thy image and Thy truth, if he is weighed down with the fearful burden of free choice? They will cry aloud at last that the truth is not in Thee, for they could not have been left in greater confusion and suffering than Thou hast caused, laying upon them so many cares and unanswerable problems.

"'So that, in truth, Thou didst Thyself lay the foundation for the destruction of Thy kingdom, and no one is more to blame for it. Yet what was offered Thee? There are three powers, three powers alone, able to conquer and to hold captive for ever the conscience of these impotent rebels for their happiness those forces are miracle, mystery and authority. Thou hast rejected all three and hast set the example for doing so. When the wise and dread spirit set Thee on the pinnacle of the temple and said to Thee, "If Thou wouldst know whether Thou art the Son of God then cast Thyself down, for it is written: the angels shall hold him up lest he fall and bruise himself, and Thou shalt know then whether Thou art the Son of God and shalt prove then how great is Thy faith in Thy Father." But Thou didst refuse and wouldst not cast Thyself down. Oh, of course, Thou didst proudly and well, like God; but the weak, unruly race of men, are they gods? Oh, Thou didst know then that in taking one step, in making one movement to cast Thyself down, Thou wouldst be tempting God and have lost all Thy faith in Him, and wouldst have been dashed to pieces against that earth which Thou didst come to save. And the wise spirit that tempted Thee would have rejoiced. But I ask again, are there many like Thee? And couldst Thou believe for one moment that men, too, could face such a temptation? Is the nature of men such, that they can reject miracle, and at the great moments of their life, the moments of their deepest, most agonizing spiritual difficulties, cling only to the free verdict of the heart? Oh, Thou didst know that Thy deed would be recorded in books, would be handed down to remote times and the utmost ends of the earth, and Thou didst hope that man, following Thee, would cling to God and not ask for a miracle. But Thou didst not know that when man rejects miracle he rejects God too; for man seeks not so much God as the miraculous. And as man cannot bear to be without the miraculous, he will create new miracles of his own for himself, and will worship deeds of sorcery and witchcraft, though he might be a hundred times over a rebel, heretic and infidel. Thou didst not come down from the Cross when they shouted to Thee, mocking and reviling Thee, "Come down from the cross and we will believe that Thou art He." Thou didst not come down, for again Thou wouldst not enslave man by a miracle, and didst crave faith given freely, not based on miracle. Thou didst crave for free love and not the base raptures of the slave before the might that has overawed him for ever. But Thou didst think too highly of men therein, for they are slaves, of course, though rebellious by nature. Look round and judge; fifteen centuries have passed, look upon them. Whom hast Thou raised up to Thyself? I swear, man is weaker and baser by nature than Thou hast believed him! Can he, can he do what Thou didst? By showing him so much respect, Thou didst, as it were, cease to feel for him, for Thou didst ask far too much from him- Thou who hast loved him more than Thyself! Respecting him less, Thou wouldst have asked less of him. That would have been more like love, for his burden would have been lighter. He is weak and vile. What though he is everywhere now rebelling against our power, and proud of his rebellion? It is the pride of a child and a schoolboy. They are little children rioting and barring out the teacher at school. But their childish delight will end; it will cost them dear. Mankind as a whole has always striven to organize a universal state. There have been many great nations with great histories, but the more highly they were developed the more unhappy they were, for they felt more acutely than other people the craving for world-wide union. The great conquerors, Timours and Ghenghis-Khans, whirled like hurricanes over the face of the earth striving to subdue its people, and they too were but the unconscious expression of the same craving for universal unity. Hadst Thou taken the world and Caesar's purple, Thou wouldst have founded the universal state and have given universal peace. For who can rule men if not he who holds their conscience and their bread in his hands? We have taken the sword of Caesar, and in taking it, of course, have rejected Thee and followed him. Oh, ages are yet to come of the confusion of free thought, of their science and cannibalism. For having begun to build their tower of Babel without us, they will end, of course, with cannibalism. But then the beast will crawl to us and lick our feet and spatter them with tears of blood. And we shall sit upon the beast and raise the cup, and on it will be written, "Mystery." But then, and only then, the reign of peace and happiness will come for men. Thou art proud of Thine elect, but Thou hast only the elect, while we give rest to all. And besides, how many of those elect, those mighty ones who could become elect, have grown weary waiting for Thee, and have transferred and will transfer the powers of their spirit and the warmth of their heart to the other camp, and end by raising their free banner against Thee. Thou didst Thyself lift up that banner. But with us all will be happy and will no more rebel nor destroy one another as under Thy freedom. Oh, we shall persuade them that they will only become free when they renounce their freedom to us and submit to us. And shall we be right or shall we be lying? They will be convinced that we are right, for they will remember the horrors of slavery and confusion to which Thy freedom brought them. Freedom, free thought, and science will lead them into such straits and will bring them face to face with such marvels and insoluble mysteries, that some of them, the fierce and rebellious, will destroy themselves, others, rebellious but weak, will destroy one another, while the rest, weak and unhappy, will crawl fawning to our feet and whine to us: "Yes, you were right, you alone possess His mystery, and we come back to you, save us from ourselves!"

"'Receiving bread from us, they will see clearly that we take the bread made by their hands from them, to give it to them, without any miracle. They will see that we do not change the stones to bread, but in truth they will be more thankful for taking it from our hands than for the bread itself! For they will remember only too well that in old days, without our help, even the bread they made turned to stones in their hands, while since they have come back to us, the very stones have turned to bread in their hands. Too, too well will they know the value of complete submission! And until men know that, they will be unhappy. Who is most to blame for their not knowing it?-speak! Who scattered the flock and sent it astray on unknown paths? But the flock will come together again and will submit once more, and then it will be once for all. Then we shall give them the quiet humble happiness of weak creatures such as they are by nature. Oh, we shall persuade them at last not to be proud, for Thou didst lift them up and thereby taught them to be proud. We shall show them that they are weak, that they are only pitiful children, but that childlike happiness is the sweetest of all. They will become timid and will look to us and huddle close to us in fear, as chicks to the hen. They will marvel at us and will be awe-stricken before us, and will be proud at our being so powerful and clever that we have been able to subdue such a turbulent flock of thousands of millions. They will tremble impotently before our wrath, their minds will grow fearful, they will be quick to shed tears like women and children, but they will be just as ready at a sign from us to pass to laughter and rejoicing, to happy mirth and childish song. Yes, we shall set them to work, but in their leisure hours we shall make their life like a child's game, with children's songs and innocent dance. Oh, we shall allow them even sin, they are weak and helpless, and they will love us like children because we allow them to sin. We shall tell them that every sin will be expiated, if it is done with our permission, that we allow them to sin because we love them, and the punishment for these sins we take upon ourselves. And we shall take it upon ourselves, and they will adore us as their saviours who have taken on themselves their sins before God. And they will have no secrets from us. We shall allow or forbid them to live with their wives and mistresses, to have or not to have children according to whether they have been obedient or disobedient- and they will submit to us gladly and cheerfully. The most painful secrets of their conscience, all, all they will bring to us, and we shall have an answer for all. And they will be glad to believe our answer, for it will save them from the great anxiety and terrible agony they endure at present in making a free decision for themselves. And all will be happy, all the millions of creatures except the hundred thousand who rule over them. For only we, we who guard the mystery, shall be unhappy. There will be thousands of millions of happy babes, and a hundred thousand sufferers who have taken upon themselves the curse of the knowledge of good and evil. Peacefully they will die, peacefully they will expire in Thy name, and beyond the grave they will find nothing but death. But we shall keep the secret, and for their happiness we shall allure them with the reward of heaven and eternity. Though if there were anything in the other world, it certainly would not be for such as they. It is prophesied that Thou wilt come again in victory, Thou wilt come with Thy chosen, the proud and strong, but we will say that they have only saved themselves, but we have saved all. We are told that the harlot who sits upon the beast, and holds in her hands the mystery, shall be put to shame, that the weak will rise up again, and will rend her royal purple and will strip naked her loathsome body. But then I will stand up and point out to Thee the thousand millions of happy children who have known no sin. And we who have taken their sins upon us for their happiness will stand up before Thee and say: "Judge us if Thou canst and darest." Know that I fear Thee not. Know that I too have been in the wilderness, I too have lived on roots and locusts, I too prized the freedom with which Thou hast blessed men, and I too was striving to stand among Thy elect, among the strong and powerful, thirsting "to make up the number." But I awakened and would not serve madness. I turned back and joined the ranks of those who have corrected Thy work. I left the proud and went back to the humble, for the happiness of the humble. What I say to Thee will come to pass, and our dominion will be built up. I repeat, to-morrow Thou shalt see that obedient flock who at a sign from me will hasten to heap up the hot cinders about the pile on which I shall burn Thee for coming to hinder us. For if anyone has ever deserved our fires, it is Thou. To-morrow I shall burn Thee. Dixi.'"

Ivan stopped. He was carried away as he talked, and spoke with excitement; when he had finished, he suddenly smiled.

Alyosha had listened in silence; towards the end he was greatly moved and seemed several times on the point of interrupting, but restrained himself. Now his words came with a rush.

"But... that's absurd!" he cried, flushing. "Your poem is in praise of Jesus, not in blame of Him- as you meant it to be. And who will believe you about freedom? Is that the way to understand it? That's not the idea of it in the Orthodox Church.... That's Rome, and not even the whole of Rome, it's false-those are the worst of the Catholics the Inquisitors, the Jesuits!... And there could not be such a fantastic creature as your Inquisitor. What are these sins of mankind they take on themselves? Who are these keepers of the mystery who have taken some curse upon themselves for the happiness of mankind? When have they been seen? We know the Jesuits, they are spoken ill of, but surely they are not what you describe? They are not that at all, not at all.... They are simply the Romish army for the earthly sovereignty of the world in the future, with the Pontiff of Rome for Emperor... that's their ideal, but there's no sort of mystery or lofty melancholy about it.... It's simple lust of power, of filthy earthly gain, of domination-something like a universal serfdom with them as masters-that's all they stand for. They don't even believe in God perhaps. Your suffering Inquisitor is a mere fantasy."

"Stay, stay," laughed Ivan. "how hot you are! A fantasy you say, let it be so! Of course it's a fantasy. But allow me to say: do you really think that the Roman Catholic movement of the last centuries is actually nothing but the lust of power, of filthy earthly gain? Is that Father Paissy's teaching?"

"No, no, on the contrary, Father Paissy did once say something rather the same as you... but of course it's not the same, not a bit the same," Alyosha hastily corrected himself.

"A precious admission, in spite of your 'not a bit the same.' I ask you why your Jesuits and Inquisitors have united simply for vile material gain? Why can there not be among them one martyr oppressed by great sorrow and loving humanity? You see, only suppose that there was one such man among all those who desire nothing but filthy material gain-if there's only one like my old Inquisitor, who had himself eaten roots in the desert and made frenzied efforts to subdue his flesh to make himself free and perfect. But yet all his life he loved humanity, and suddenly his eyes were opened, and he saw that it is no great moral blessedness to attain perfection and freedom, if at the same time one gains the conviction that millions of God's creatures have been created as a mockery, that they will never be capable of using their freedom, that these poor rebels can never turn into giants to complete the tower, that it was not for such geese that the great idealist dreamt his dream of harmony. Seeing all that he turned back and joined- the clever people. Surely that could have happened?"

"Joined whom, what clever people?" cried Alyosha, completely carried away. "They have no such great cleverness and no mysteries and secrets.... Perhaps nothing but Atheism, that's all their secret. Your Inquisitor does not believe in God, that's his secret!"

"What if it is so! At last you have guessed it. It's perfectly true, it's true that that's the whole secret, but isn't that suffering, at least for a man like that, who has wasted his whole life in the desert and yet could not shake off his incurable love of humanity? In his old age he reached the clear conviction that nothing but the advice of the great dread spirit could build up any tolerable sort of life for the feeble, unruly, 'incomplete, empirical creatures created in jest.' And so, convinced of this, he sees that he must follow the counsel of the wise spirit, the dread spirit of death and destruction, and therefore accept lying and deception, and lead men consciously to death and destruction, and yet deceive them all the way so that they may not notice where they are being led, that the poor blind creatures may at least on the way think themselves happy. And note, the deception is in the name of Him in Whose ideal the old man had so fervently believed all his life long. Is not that tragic? And if only one such stood at the head of the whole army 'filled with the lust of power only for the sake of filthy gain'- would not one such be enough to make a tragedy? More than that, one such standing at the head is enough to create the actual leading idea of the Roman Church with all its armies and Jesuits, its highest idea. I tell you frankly that I firmly believe that there has always been such a man among those who stood at the head of the movement. Who knows, there may have been some such even among the Roman Popes. Who knows, perhaps the spirit of that accursed old man who loves mankind so obstinately in his own way, is to be found even now in a whole multitude of such old men, existing not by chance but by agreement, as a secret league formed long ago for the guarding of the mystery, to guard it from the weak and the unhappy, so as to make them happy. No doubt it is so, and so it must be indeed. I fancy that even among the Masons there's something of the same mystery at the bottom, and that that's why the Catholics so detest the Masons as their rivals breaking up the unity of the idea, while it is so essential that there should be one flock and one shepherd.... But from the way I defend my idea I might be an author impatient of your criticism. Enough of it."

"You are perhaps a Mason yourself!" broke suddenly from Alyosha. "You don't believe in God," he added, speaking this time very sorrowfully. He fancied besides that his brother was looking at him ironically. "How does your poem end?" he asked, suddenly looking down. "Or was it the end?"

"I meant to end it like this. When the Inquisitor ceased speaking he waited some time for his Prisoner to answer him. His silence weighed down upon him. He saw that the Prisoner had listened intently all the time, looking gently in his face and evidently not wishing to reply. The old man longed for him to say something, however bitter and terrible. But He suddenly approached the old man in silence and softly kissed him on his bloodless aged lips. That was all his answer. The old man shuddered. His lips moved. He went to the door, opened it, and said to Him: 'Go, and come no more... come not at all, never, never!' And he let Him out into the dark alleys of the town. The Prisoner went away."

"And the old man?"

"The kiss glows in his heart, but the old man adheres to his idea."

"And you with him, you too?" cried Alyosha, mournfully.

Ivan laughed.

"Why, it's all nonsense, Alyosha. It's only a senseless poem of a senseless student, who could never write two lines of verse. Why do you take it so seriously? Surely you don't suppose I am going straight off to the Jesuits, to join the men who are correcting His work? Good Lord, it's no business of mine. I told you, all I want is to live on to thirty, and then... dash the cup to the ground!"

"But the little sticky leaves, and the precious tombs, and the blue sky, and the woman you love! How will you live, how will you love them?" Alyosha cried sorrowfully. "With such a hell in your heart and your head, how can you? No, that's just what you are going away for, to join them... if not, you will kill yourself, you can't endure it!"

"There is a strength to endure everything," Ivan said with a cold smile.

"The strength of the Karamazovs- the strength of the Karamazov baseness."

"To sink into debauchery, to stifle your soul with corruption, yes?"

"Possibly even that... only perhaps till I am thirty I shall escape it, and then-"

"How will you escape it? By what will you escape it? That's impossible with your ideas."

"In the Karamazov way, again."

"'Everything is lawful,' you mean? Everything is lawful, is that it?"

Ivan scowled, and all at once turned strangely pale.

"Ah, you've caught up yesterday's phrase, which so offended Muisov- and which Dmitri pounced upon so naively and paraphrased!" he smiled queerly. "Yes, if you like, 'everything is lawful' since the word has been said, I won't deny it. And Mitya's version isn't bad."

Alyosha looked at him in silence.

"I thought that going away from here I have you at least," Ivan said suddenly, with unexpected feeling; "but now I see that there is no place for me even in your heart, my dear hermit. The formula, 'all is lawful,' I won't renounce- will you renounce me for that, yes?"

Alyosha got up, went to him and softly kissed him on the lips.

"That's plagiarism," cried Ivan, highly delighted. "You stole that from my poem. Thank you though. Get up, Alyosha, it's time we were going, both of us."