‘Evil people support each other – that is their chief strength’: Solzhenitsyn’s insight

Aleksandr Solzhenitsyn’s The Gulag Archipelago stands as a monumental critique of the Soviet Union's forced labour camp system. Through a tapestry of personal stories, historical analysis, and philosophical reflections, Solzhenitsyn provides a chilling account of the role power plays in maintaining oppression and the insidious nature of evil. One of his most thought-provoking assertions is that “evil people support each other — that is their chief strength.” This statement encapsulates the idea that malevolent individuals, in their shared pursuit of power and control, form a network of support that amplifies their ability to perpetrate harm. In contrast, the “good souls” — those who are kind, honest, and compassionate — often remain silent, powerless in the face of evil.

This paradox is not just a feature of the Soviet regime but extends across time and place, from ancient Greek literature to contemporary works like Heart of Darkness by Joseph Conrad, Padma Nodir Majhi by Manik Bandyopadhyay, and even modern-day Bangladesh. This essay will explore how evil operates within society, supported by literature, and argue that only by uniting can the “good souls” rise up against the pervasive power of evil.

Ancient Greece: Tragic heroes and corrupt systems

In Greek literature, particularly in the tragedies written by authors such as Sophocles, Euripides, and Aeschylus, we see a recurring motif: the unchecked power of evil is often supported by others within a corrupt system. In Antigone, for instance, the protagonist Antigone stands for justice, defying King Creon’s orders to leave her brother’s body unburied. Yet, despite her moral righteousness, she is isolated and condemned, while Creon, though unjust, is supported by his authority. His decisions, though tyrannical, are supported by the system he commands. The chorus, which represents the people, often remains silent or passive in the face of the king's evil, allowing his reign of terror to continue. This reflects Solzhenitsyn’s argument: evil is often upheld by systems that protect and sustain it, while the good remain fragmented, their voices drowned in the face of overwhelming power.

Aesop’s fables, though simpler in structure, offer clear examples of how evil thrives when left unchecked. In the tale of "The Wolf in Sheep’s Clothing," the wolf, a symbol of malevolence, is able to deceive others by presenting himself as something he is not. The sheep, representing innocence and goodness, are oblivious to the wolf’s true nature. The fable warns of the dangers of not acting when confronted with evil, as the wolf is able to easily destroy the flock because no one takes action. The absence of collective resistance from the good, much like in Solzhenitsyn’s Gulag Archipelago, illustrates the vulnerability of good individuals when evil people support one another in secrecy and deception.

Moving from the ancient to the modern, Joseph Conrad’s Heart of Darkness provides a poignant illustration of Solzhenitsyn’s view on the solidarity of evil. The novel tells the story of Marlow’s journey into the Congo, where he witnesses the horrors of European colonialism. The figure of Kurtz, an ivory trader who has descended into madness, embodies the extreme consequences of unchecked evil. Kurtz, despite his increasingly tyrannical and violent behavior, is supported by his followers, who maintain the illusion of his greatness and power. His actions, though brutal and exploitative, are tolerated because those around him benefit from his system of oppression. In Heart of Darkness, the "good" individuals — those like Marlow who are repulsed by Kurtz’s actions — remain silent or passive, unable to challenge the evil because they are either complicit or powerless to change the status quo.

Similarly, in Padma Nodir Majhi by Manik Bandyopadhyay, we see a microcosm of society where the forces of corruption and evil work in unison, supporting one another for mutual gain. The river, which symbolises the lifeblood of the region, becomes a metaphor for the exploitation of the poor. The evil that is perpetuated by the powerful, who control the flow of resources, is rarely challenged. The good, in this case, the fisherman and the common folk, are often too weak to protest or change the system. They remain passive, either overwhelmed by their circumstances or resigned to their fate.

Solzhenitsyn’s insights into the unity of evil resonate powerfully in the context of contemporary Bangladesh, where corrupt political systems, economic disparity, and the erosion of values have led to the proliferation of malevolent forces. The country, like many others, struggles with the concentration of power in the hands of a few, with wealth, nepotism, and political influence shielding the guilty from justice. Much like the characters in Solzhenitsyn’s Gulag Archipelago, those who engage in corruption and manipulation support one another, creating a web of complicity that stifles any attempts at reform. In Bangladesh, the “good souls” — the honest workers, the teachers, the activists — often remain silent, either because they are afraid or because they believe that speaking out will make no difference. This inaction is not just a passive acceptance of evil but a necessary condition for its persistence.

To challenge the prevailing evil, good souls must unite. Solzhenitsyn’s call for resistance is not merely a philosophical point but a call to action. In literature, we see that when the good act collectively, even in the face of great power, they can bring about change. The passive silence of the good does not defeat evil; rather, it strengthens it. In Antigone, when the chorus remains silent, evil wins. In Heart of Darkness, it is only Marlow’s decision to speak out against Kurtz’s tyranny that offers a glimpse of resistance. Similarly, in contemporary Bangladesh, if the good — the citizens, the intellectuals, the activists — do not unite and speak out against corruption and exploitation, the cycle of evil will continue.

In literature and in life, it is clear that the strength of evil lies in its solidarity. The powerful individuals who perpetuate harm support one another, whether through money, influence, or silence. However, the strength of the good lies in their collective action. It is when good people stand together, voice their concerns, and act as a collective force for change, that evil can be defeated. To build a better society, good souls must overcome their fear, their silence, and their isolation. Only through unity can they break the chains of corruption and oppression.

Solzhenitsyn’s insight that “evil people support each other — that is their chief strength” is as relevant today as it was during the Soviet era. Across centuries and cultures, literature has shown us that evil is most dangerous when it is supported by systems and individuals who uphold it, while the good remain passive or divided. From ancient Greece to modern-day Bangladesh, this dynamic plays out time and again. The challenge for society, then, is for the good souls to rise above their fears, unite, and act against the tide of evil. Only through collective action, shared values, and a commitment to justice can we hope to build a better, more just society.

* Rahman M Mahbub is a Professor & the Head of the Department of English, City University, and an academician, author, translator , researcher and poet. He can be contacted at [email protected]