"Ah!" said the countess, astonished and seemingly dismayed, "do you know that such a negation includes a denial of the fundamental truths of all religion also? Turn wherever you will, and you will find that the Roman Catholic faith expressly commands us to believe in the Devil. The Protestants, with Martin Luther at the head, have in speech and writing gone so far as to compose a whole Shamanism of the Devil's special qualities; and so on in all positive religions. Are you an infidel, a so-called Freethinker, and not a Christian?"
At first I smilingly referred her to Becker's "Bewitched World," which made all belief in an actual Devil completely ridiculous, showing to demonstration that such a being is simply impossible. She answered me with Spinoza. I again spoke of Thomasius, whereupon the countess declared me a Rationalist.
Siegfried smiled, and smoked his cigarette complacently, and the two girls listened innocently and wonderingly to the strange dispute.
"You see, my lady," said I at last, "I am a physician, and I know of no bodily or mental ailment that is without some foundation or reason. I know of miasmata, spores, bacilli, as sources of bodily diseases, of inherited or fancied maladies, infections, contagions, and their proper remedies: vaccination, disinfection, prophylactics; but an invisible, immaterial spirit, which we ought to know by the title of Devil, has nothing to do with any of these. All evil-doers, murderers, etc., are prompted to the mischief they do by some abnormity in their brains, or by some powerful egotistic motive, as jealousy, revenge, greed, ambition, etc.; but the temptation is always material—a benefit they want to secure by their crime—never a spiritual Devil. We may fairly say that all crimes committed without a visible motive are founded upon lunacy, a disorder of the brain. I do not believe in one being, either corporal or spiritual, that would do mischief purely for mischief's sake, out of evil principle, of pure malice. I do not believe that any being exists which would inflict sorrow on others just in order to rejoice at the despair of the victims. The so-called hellish passions and inclinations in man are really created by that which is beneath him, the animal part of him, the material element, and it is superfluous to look to that which is above him, a spirit, for a motive."
As I pronounced this conviction, the four persons present looked at each other and then at me, in wonder and defiance, but without a word. For a moment a chilly presentiment crept over me—a shadowy warning that the declaration I had just made would prove the fatum of my life.
As a physician, I had given very much attention to disturbances of the mind; nervous distractions, diseases of the brain. In lunatic asylums I had had frequent opportunity of observing the different manifestations of extravagances of the mind diseased. There are cases in which simulation is identical with the symptoms of actual insanity, others in which it is mistaken for such; but still the simulator is never quite sane. I had speculated about the hidden motives of apparently motiveless crimes. I had seen a gallant youth, whose noble, manly features inspired love and confidence, and who yet had murdered many victims of his bestial desires; had lured them on, and killed them.
I had seen a tender, innocent, pleasant-looking young girl, with a winning smile on her ruby lips, after she had poisoned all the members of her family in turn; and I had known a miracle-working virgin, who had for years and years befooled and deceived aged and experienced men. All these and more I had seen, but all had possessed one common peculiarity which betrayed them as belonging to that large and unhappy class we term lunatics, and their mental disorder was revealed in a clear, glittering glance, cold and keen as a steel blade. The moment that unlucky assertion had escaped me, I saw my companions stare at each other and then at me, and in the eyes of all four of them I clearly discerned and recognised the same cold, keen, and gloomy expression. I felt a shock of terror, and then I laughed at my own folly. A professional habit of mentally examining and distinguishing all persons as sane and healthy, or diseased, I thought, and I tried to joke the matter away.
"Let us make a bargain, countess! We will leave the demon to those who cannot spare him; for there are people who would greatly protest against being robbed of their devils—as, for instance, some Western nations who worship him instead of God. They say God is good, and won't hurt them, anyhow, but the Devil must be bribed by compliments to keep him from doing mischief. Therefore they raise altars to him, and set up his images with many ceremonies. The Yakoots and Chuckches believe in a double creation, and think that all good things are created by God, and all bad things by the Devil."
"It would not hurt you to be of the same creed," said Countess Diodora.
"For instance, to believe that the rose was created by God and the cetonia by the Devil," I replied, smilingly.