# The Absolute at Large/Chapter 15

Chapter XV
Disaster
Of course, in our own orderly and (one might well say) blessed times of general scarcity, we simply cannot imagine the social evil that boundless plenty could be. To us it seems that to find ourselves all of a sudden amid unlimited supplies of everything we wanted would be nothing short of the Earthly Paradise. It would be all to the good, we think; there would be enough of everything for everybody—and Lord! how prices would come down!
Well, then, the economic catastrophe which befell the whole world at the period we are describing, as a result of the interference of the Absolute in industry, arose from the fact that people could get everything they wanted, not merely at a low pirce, but simply for nothing. You might help yourself, free of charge, to a handful of tacks, to go into your bootsoles or into the floor; you could just as easily help yourself to a whole cartload of tacks gratis—only I ask you, what would you do with them? Would you haul them a hundred kilometres off and then give them away? You wouldn't do that; for when you stood before that avalanche of tacks, what you ​saw was not tacks—relatively useful objects—but something perfectly valueless and senseless in its profusion, something as purposeless as are the stars in the sky. Of course, such a mound of new and shining tacks was often an uplifting sight, and even inspired poetical reflections as do the stars in the sky. They seemed created to be gazed upon in silent wonder. It was a fine sight in its way, as a piece of landscape, just as the sea is from that point of view. But then again, you don't take the sea away in carts into the interior of the country where there is no sea. There is no economic distribution for sea-water—and now there was none for tacks.
And while in one place there spread this sparkling ocean of tacks, in another only a few kilometres farther off there was not a tack to be had. Having become economically worthless, they had disappeared from the shops. If anyone wished to knock one into his shoe or put one into his neighbour's mattress, he sought for it in vain. There weren't any, just as there is no sea at Slaný or Caslav. Where were you then, you business men of days gone by, who used to buy the necessities of life so cheap in one place and sell them so dear in another? Alas, you had vanished, for heavenly grace had descended upon you. You had grown ashamed of your gains; you had shut up your shops to reflect upon the brotherhood of man; you had given away your possessions, ​and never again would you desire to enrich yourselves by the distribution of those things which are needed by all your brethren in God.
No value means no market. No market means no distribution. No distribution means no goods. And no goods means greater demand, higher prices, bigger profits and larger businesses. And you had turned your backs upon gain and conceived an uncontrollable antipathy to all figures whatsoever. You had ceased to look upon the material world with the eyes of consumption, market, and sale. You stood with clasped hands staring at the beauty and the profusion of the world. And in the meanwhile the supply of tacks ran out. At last none remained. Only somewhere, far away, they were piled up as by an inexhaustible avalanche.
Even you, ye master bakers, went out in front of your shops, and cried, "Come then, children of God, in the name of Christ, our Master, come and take these loaves and flour and biscuits and rolls. Have pity on us and take them for nothing."
And you, ye drapers, brought your bales of cloth and rolls of linen out into the street, and wept with joy as you cut off five or ten metre lengths for everyone who went by, and begged them for the love of God to accept your little gift; and only when your shop was completely empty of its wares did you fall on your knees and thank God that He had given ​you the opportunity to clothe your neighbours as He clothes the lilies in the field.
And you, ye butchers and dealers in cooked meats, you took baskets of meat and sausages and polonies on your heads, and went from door to door, and knocked or rang, and begged everybody just to help themselves to whatever they fancied.
And all you who sell boots, furniture, tobacco, bags, spectacles, jewels, carpets, whips, ropes, tin-war, china, books, false teeth, vegetables, medicines, or whatever else one can think of—all of you, touched by the breath of God, poured out into the street, a prey to the generous panic born of grace divine, and gave away all you possessed; after which, either coming together or standing on the threshold of your emptied shops and warehouses, you declared to one another with glowing eyes, "Now, brother, I have eased my conscience."
In a few days it became evident that there was nothing left to give away. But there was also nothing left to buy. The Absolute had pillaged and completely cleaned out every place of business.
Meanwhile, far away from the cities, there poured from the machines millions of metres of wool and linen, Niagaras of lump sugar, all the teeming, magnificent and inexhaustible profusion of the divine over-production of every kind of goods. Some feeble efforts to divide and distribute this flood of ​commodities were quelled at the outset. It simply could not be mastered.
For that matter, it is possible that this economic catastrophe had also another cause: currency inflation. You see, the Absolute had likewise taken possession of the Government mints and printing establishments, and every day it flung out upon the world hundreds of millions of banknotes, coins, and securities. Utter devaluation was the result: before long a packet of five thousand mark notes meant nothing more than so much waste paper. Whether you offered a halfpenny or half a million for a child's lollypop, it was all the same from the business point of view: you wouldn't get the lollypop, anyhow, for they had all disappeared. Figures had lost all significance. This collapse of the numerical system is, in any case, the natural consequence of the infinitude and omnipotence of God.
At the same time, food shortage and even famine had already made themselves felt in the cities. The organization for the maintenance of supplies had broken down completely for the reasons just mentioned.
Of course there were Ministries of Supply, Commerce, Social Welfare, and Railways, and by our ideas it should have been possible to get control of the gigantic stream of factory production in time, prevent the goods from spoiling, and transport them ​carefully to the places which the liberality of the Absolute had despoiled. Unhappily this plan was not followed. The personnel of each of the Ministries were the victims of grace in unusual power, and spent their office hours in joyful prayer. In the Ministry of Supply a lady clerk named Sarova controlled the situation, preaching on the subject of the Seven Degrees; in the Ministry of Commerce the head of a department, Mr. Winkler, proclaimed a severe asceticism which resembled the teachings of the Hindu Yoga. True, this excessive zeal lasted only a fortnight, being succeeded (doubtless through special inspiration from the Absolute) by a period of extraordinary devotion to duty. The departments responsible worked feverishly day and night to avert a breakdown of food supplies, but apparently it was even then too late. The only result was that each department produced daily from fifteen to fifty-three thousand bills and enactments, which by decree of the Inter-Ministerial Commission were carted away daily on motor lorries to the Vltava River.
The food situation assuredly offered the most terrible problem. Luckily, however, there remained (I am, of course, describing conditions only in our own country) Our Jolly Farmers. And here, gentlemen, you must learn that from time immemorial we have had the saying: "With all due ​respect to anyone else, our countryfolk are the backbone of the nation." In fact, there's an old rhyme about it, something like this: "Who is the man so strong and tall, Whose daily labour feeds us all? The farmer!"
Who was the man with whom the feverish prodigality of the Absolute came to a halt; who was the man who stood unmoved amid the panic of the markets of the world; who was the man who did not fold his hands in his lap, who did not let himself be carried off his feet, but "remained faithful to the law of his being"? Who was the man so strong and tall whose daily labour fed us all? The farmer!
Yes, it was the farmer (and the same thing happened elsewhere), who by his conduct saved the world from starvation. Just imagine the consequences if he had been seized, like the townsfolk, with the mania for giving everything away to the poor and needy; if he had given away all his corn, his cows and calves, his chickens and geese and potatoes. Within a fortnight famine would have stalked through the cities, and the countryfolk themselves would have been sucked dry, starved out, left stripped of all their supplies. Thanks to our sturdy farmer, this was not to be. Whether you explain it after the event, as being due to the marvellous instinct of the country-dweller, or to his steadfast, pure, deep-rooted tradition, or finally to the fact ​that in the rural districts the Absolute was less potent, because in the small argricultral holdings the Karburator was not so widely used as in industry—in short, explain it as you please, the fact remains that amid the general collapse of the economic and financial structure, and of the whole market, the farmer gave nothing away. He did not give away even a wisp of straw or a grain of oats. Calm and unmoved amid the ruins of the old industrial and commercial order, our farmer went on selling what he had. And he sold it dear. He sensed through some mysterious instinct the calamitous significance of over-production, and so he put on the brakes in time. He did this by raising his prices, however crammed his granaries might be. And it is a testimony to the amazing soundness of the core of our countryfolk that without saying a word to each other, without any organization, led only by the redeeming inward voice, they raised their prices everywhere and for everything. By thus putting up the price of everything, the farmer saved it from destruction. In the midst of insensate profusion he preserved an island of scarcity and costliness. He foresaw, of a surety, that thereby he was saving the world.
For while other goods, being made valueless by being given away gratis, vanished from the market at once as a natural result, foodstuffs continued to ​be sold. Of course you had to go out into the country to fetch them. The baker and butcher and retailer had nothing they could give you except brotherly love and pious words. So you took up your knapsack and went a hundred and twenty kilometres out. You went from farm to farm, and in one place you bought a kilo of potatoes in exchange for a gold watch, in another an egg for a pair of opera-glasses, in another a kilo of bran for a harmonium or a typewriter. And so you had something to eat. You see, if the farmer had given it all away, you would have been done for long ago. But the farmer saved even a pound of butter for you—of course only in order to dispose of it for a Persian rug or a costly national costume.
Well, who brought the mad communistic experiments of the Absolute to a halt? Who did not lose his head amid the epidemic of righteousness? Who withstood the disastrous tide of superabundance and saved us from destruction without sparing our persons or our purses?