The incurable nature of the offence

Four young soldiers on horseback, machine guns under their arms, proceeded warily along the road that followed the perimeter of the camp. When they reached the fences, they paused to look, and, with a brief, timid exchange of words, turned their gazes, checked by a strange embarrassment, to the jumbled pile of corpses, to the ruined barracks, and to us few living beings. (…) They didn’t greet us, they didn’t smile; they appeared oppressed, not only by pity but by a confused restraint, which sealed their mouths, and riveted their eyes to the mournful scene. It was a shame well-known to us, the shame that inundated us after the selections and every time we had to witness or submit to an outrage: the shame that the Germans didn’t know, and which the just man feels before a sin committed by another. It troubles him that it exists, that it has been irrevocably introduced into the world of things that exist, and that his goodwill availed nothing, or little, and was powerless to defend against it. 

So for us even the hour of freedom struck solemn and oppressive, and filled our hearts with both joy and a painful sense of shame, because of which we would have liked to wash from our consciences and our memories the monstrosity that lay there; and with anguish, because we felt that this could not happen, that nothing could ever happen that was good and pure enough to wipe out our past, and that the marks of the offence would remain in us forever, and in the memories of those who were present and in the places where it happened, and in the stories that we would make of it. Since—and this is the tremendous privilege of our generation and of my people—no one could ever grasp better than us the incurable nature of the offence, which spreads like an infection. It is an inexhaustible source of evil: it breaks the body and soul of those who are drowned, extinguishes them and makes them abject; rises again as infamy in the oppressors, is perpetuated as hatred in the survivors, and springs up in a thousand ways, against the very will of all, as a thirst for revenge, as moral breakdown, as negation, as weariness, as resignation.

Primo Levi, The Truce (La tregua, 1963), Chapter One, The Thaw, trans. Ann Goldstein

Нос / Nez / Nas / Nose

Le mal n'est donc pas une simple absence (...) c'est un mélange de l'être et du non-être. Toutes les manifestations du Malin dans le monde sont conditionnées par les trois formes de son essence : il est parasite, imposteur et imitateur, faisant du monde une parodie du Royaume. Le récit intitulé le Nez nous apporte une claire démonstration de cette triple nature. En effet le Mal se sert du nez comme d'un point d'attache parasitaire. En devenant le double du major Kovalev, il usurpe quelque chose de sa personne en véritable imposteur qu'il est. Enfin, en prenant possession de la Cathédrale de Saint-Pétersbourg, il imite et parodie Celui qui est le Maître du Temple.

Paul Evdokimov, Gogol et Dostoïevski. La descente aux enfers, Desclée de Brouwer, 1961