And man beats against that blank wall, and like the bedridden sufferer
fancies, if he could lie on this or on that side, he would feel
easier. What is to be done? Are we to abuse philosophy that, instead
of building up new systems which, like a house of cards, fall at a
touch, it has confessed its impotence, and begun to search for and
classify manifestations within reach of the human intellect? Methinks
that I and everybody else has a right to say: "Philosophy, I am struck
by your common sense, admire your close analysis; but with all that,
you have made me supremely wretched. By your own confession you have
no answer for a question, to me of the greatest importance, and yet
you had power enough to destroy that faith which not only cleared up
all doubts, but soothed and comforted the soul. And do not say that,
since you do not lay down the law, you permit me to adhere to my old
beliefs. It is not true! Your method, your soul, your very essence is
doubt and criticism. This, your scientific method, this scepticism,
this criticism you have implanted in the soul till they have become a
second nature. As with lunar caustic, you have deadened the spiritual
nerves by the help of which one believes simply and without question,
so that even if I would believe I have lost the power. You permit me
to go to church if I like; but you have poisoned me with scepticism
to such a degree that I have grown sceptical even with regard to
you,--sceptical in regard to my own scepticism; and I do not know, I
do not know. I torture myself, and am maddened by the darkness."
ROME, 12 January.
Yesterday I allowed myself to be carried away by my writing. But all
the same it seems to me that I laid a finger upon the rottenness of my
soul and that of humanity. There are times when I am indifferent to
these questions; then again they seem to tear at me without mercy; all
the more as those are matters kept within the privacy of the soul.
It would be better to put them aside; but they are too important for
that. We want to know what we are to expect, and arrange our life
accordingly. I have tried to say to myself: "Stop, you will never
leave that enchanted circle; why enter it at all?" I have every
qualification to render myself a well-satisfied, cheerful animal;
but I cannot always be satisfied with that. It is said the Slav
temperament has a tendency towards mysticism. I have noticed that
our greatest writers and poets end by becoming mystics. It is not
surprising that lesser minds should be now and then troubled. As to
myself I feel obliged to take notice of those inward struggles in
order to get a faithful image of myself. Perhaps I feel also the want
of justifying myself before my own conscience. For instance, with the
great "I do not know" before me, I still observe the regulations of
the Church; yet do not consider myself a hypocrite. This would be the
case if, instead of the "I do not know," I could say "I know there is
nothing." But our scepticism is not an open negation; it is rather a
sorrowful, anxious suspicion that perhaps there is nothing,--a dense
fog around our minds that stifles the breath and hides from us the
light. I therefore stretch out my hands towards that sun that maybe
shines beyond the mist. I fancy that not I alone am in that position,
and that of all those who go to church and mass on Sundays the prayers
might be condensed in these words: "O God! lift the mist!"
I cannot write coldly or dispassionately about all this. I keep
religious observances for the simple reason that I long to believe,
and since the sweet teaching of my childhood tells me that faith is a
gift of grace, I am waiting for that grace. I am waiting that it may
be given unto me; that my soul may believe unquestioningly, even as it
believed in childhood. Those are my motives; no self-interest prompts
me; it would be much easier to be a cheerful, contented animal. Since
I am justifying my outward semblance of piety, I have some other less
noble and more practical reasons. From the days of my childhood I have
been accustomed to keep certain rules, and they have grown into a
habit. Henry the Fourth said Paris was well worth a mass; so say I
that the peace of those nearest is worth a mass; people of my class,
as a rule, observe religious prescriptions, and I should protest
against the outward symbols only in such a case if I could find
something more conclusive to say than "I do not know." I go to church
because I am a sceptic in regard to my own scepticism. It is not a
comfortable feeling, and my soul drags one wing along the earth.
But it would be much worse with me if I always pondered over these
questions so earnestly as I have done while writing these last pages.
Fortunately for me this is not the case. I have mentioned already that
at times I am indifferent to them. Life carries me along, and although
in the main I know what to think of its hollow pleasures, I give
myself up to it altogether, and then the moral "to be, or not to be"
has no meaning for me. A strange thing, about the power of which not
much has been said, is the influence of social suggestion on the mind.
In Paris, for instance, I feel happier not only because the continual
mill deafens me,--I am swallowed up by the surging masses, and my
mind is diverted by tricks of the fencing ring,--but also because the
people there, without being conscious of it, live as if it were worth
their while to put all their energies into this life, and as if beyond
there was nothing but a chemical process. My pulse begins to beat in
unison with theirs; I feel myself in harmony with my surroundings;
amuse myself or bore myself, conquer or am conquered, but enjoy a
comparative rest.
ROME, BABUINO, 13 January.
I have only four days left before my departure, and will now sum up
what I said about myself. I am an individual rather worn out, very
sensitive, and of a highly nervous temperament. I have a strongly
developed consciousness of self, seconded by comparative culture, and
taken altogether, may consider myself an intellectually developed
being.
My scepticism debars me from all firm convictions. I look, observe,
criticise, sometimes fancy I get hold of some essential truth, but
am ready always to doubt even that. I have already said all that was
necessary in reference to religion. As to my social creed I am a
conservative so far as a man in my position is bound to be, and so
far as conservatism suits me. No need to mention that I am far from
considering conservatism as a dogma, which no one is allowed to touch
or to criticise. I am too much civilized to take a party view of
either aristocracy or democracy. I leave that as a pastime to those
who live in the country, or in remote places where ideas, like
fashions, are some ten years late. From the time when privileges were
done away with, the question has been closed; but in remoter parts,
where the world remains more or less stagnant, it has become not
so much a question of principle as rather a question of vanity and
nerves. In regard to myself, I like well-bred people,--people with
brains and nerves, and look for them where they are most readily
found. I like them as I like works of art, fine scenery, and beautiful
women. From an aesthetic point of view, I possess refined nerves,--too
refined, perhaps, owing to my early training and a naturally
impressionable temperament. This aesthetic sensitiveness gives me
as many delights as torments, and renders me one great service: it
preserves me from cynicism or otherwise extreme corruption, and serves
me instead of moral principle. I recoil from many things, not because
they are wicked, but because they are ugly. From my aesthetic nerves I
derive also a certain delicacy of feeling. Taken all in all, it seems
to me that I am a man a little marred by life, decent enough though to
say the truth, rather floating in mid-air because not supported by any
dogma, either social or religious. I am also without an aim to which I
could devote my life.
One word more about my abilities before concluding the synthesis. My
father, my aunt, my colleagues, and sometimes strangers, consider them
simply prodigious. I allow that my intellect has a certain glitter.
But will the _improductivité Slave_ scatter all the hopes invested in
me? Considering all I have, or rather have not done up to this day,
either for others or myself, I feel inclined to think that such
will be the case. This confession costs me more than appears on the
surface. My irony when I think of myself tastes bitter on the palate.
There was something barren in the clay from which God formed the
Ploszowskis, since on that soil everything springs up and grows so
luxuriously, yet produces no fruit. Truly, if with this barrenness,
this powerlessness to act, I possessed the abilities of a genius, it
would be a strange kind of genius,--a genius without portfolio, as
there are ministers of state without portfolio.
This definition, "a genius without portfolio" seems to fit me to
perfection. I shall take out a patent of invention for the word. But
the definition does not apply to me alone. Its name is legion. Side
by side with the _improductivité Slave_ goes the genius without
portfolio; it is a pure product of the Slav soil. Once more I say its
name is legion. I do not know another part of the world where so much
ability is wasted, in which even those who bring forth something give
so little, so incredibly little, in comparison with what God gave
them.
ROME, BABUINO, 14 January.
Another letter from my aunt urging me to come. I am coming, I am
coming, dear aunt, though God knows I am doing it out of love for you;
otherwise I should greatly prefer to remain where I am. My father
seems not well; from time to time he feels a strange numbness on
the whole of his left side. At my urgent entreaties he has seen a
physician, but I am quite sure the physic he received is safely stowed
away in a cupboard, according to an old custom he has. Once he opened
the mysterious receptacle and showed me a whole collection of bottles,
pill-boxes, and powders, saying: "For mercy's sake! this would kill
a strong man, let alone a sick one." Up to now, this quaint way of
looking upon medicine has not done him any harm, but I am troubled
about the future. Another reason for my unwillingness to go is my
aunt's plan of campaign. Of course she is anxious to see me married. I
do not know whether she has anything definite in view. God grant I
may be wrong; but she does not deny the intention. "About an eligible
_parti_ like you," she writes, "there will be at once a war of the
roses, you may be sure of that." I am tired and do not wish for any
war, and least of all to end it like Henry VII. by a marriage. On the
other hand,--I dare not tell my aunt, but may confess it to myself,--I
do not like Polish women. I am thirty-five, and like other men that
live much in society, I had my sentimental passages, among others,
with Polish women, and from these encounters I carried away the
impression that they are the most impossible and most wearying women
in the world. I do not know whether, generally speaking, they are more
virtuous than their French or Italian sisters; I only know that they
are more pathetic. The very remembrance of it gives me a creepy
sensation. I can understand an elegy over a broken pitcher when you
behold the shards for the first time; but to go on with the same
pathos over a much mended pitcher, looks more like a comic opera. A
pleasant role that of the listener, whom courtesy bids to take it
seriously.
Strange, fantastic women with fiery imagination and cold temperaments!
In their sentiments there is neither cheerfulness nor even simplicity.
They are in love with the outward forms of love, caring less for
its intrinsic value. With French or Italian women after the first
skirmishes, you may be sure of your "ergo." With a Pole it is
different. Somebody said that if a man is mistaken and says two and
two makes five, you may be able to set him right; a woman says two and
two is a lamp, and you come against a blank wall. In a Polish woman's
logic two and two may be not four, but a lamp, love, hatred, a cat,
tears, duty, scorn; in brief, you cannot foresee anything, calculate
upon anything, or guard against anything. It may be, after all,
because of these very pitfalls that their virtue is better guarded
than that of other women, if only for the reason that the beleaguering
forces get mortally tired. But what struck me, and what I resented
most, is that those pitfalls, barricades, and the whole array of
defence are not so much erected for the repulse of the enemy as to
give them the sensation of warfare. I spoke of this in a roundabout
way with a clever woman only half a Pole, for her father was an
Italian.