As far as I am concerned, it sometimes protects me or saves me from heedless slips, yet more often tires me, preventing absolute concentration upon one point of action. I carry within me two beings—the one that protests and criticises, the other leading only half a life, losing gradually all power of decision. I am afraid I shall never free myself from that yoke; on the contrary, the more my mind expands, the more minute will be the knowledge of self, and even on my deathbed I shall not leave off criticising the dying Ploszowski unless disease has fogged my brain.
I must have inherited from my father a synthetic mind, because I always try to generalize matters, and for that reason science attracts me more than philosophy. In my father's time philosophy embraced no more nor less than the whole universe and all being; consequently it had a ready answer for all questions. In our times it has become rational in so far as to confess that it has ceased to exist in the old meaning of the word and remains only as a philosophy of special scientific branches. Truly, when I come to think of it it seems that the human mind too has its tragedies, and it began by confessing its own powerlessness. As I write a personal diary I will treat these matters from a personal point of view. I am not a professed philosopher, because I am nothing by profession; but as a thinking being I am interested in the new philosophic movement; I have been and am under its influence, and have a full right to speak about what entered the composition, and contributed to the creation, of my moral and intellectual being.
To begin with, I note down that my religious belief I carried still intact with me from Metz did not withstand the study of natural philosophy. It does not follow that I am an atheist. Oh, no! This was good enough in former times, when he who did not believe in spirit, said to himself, "Matter," and that settled for him the question. Nowadays only provincial philosophers cling to that worn-out creed. Philosophy of our times does not pronounce upon the matter; to all such questions it says, "I do not know!" and that "I do not know" sinks into and permeates the mind. Nowadays psychology occupies itself with close analysis and researches of spiritual manifestations; but when questioned upon the immortality of the soul it says the same—"I do not know;" and truly it does not know, and it cannot know. And now it will be easier to describe the state of my mind. It all lies in these words: I do not know. In this—in the acknowledged impotence of the human mind—lies the tragedy. Not to mention the fact that humanity always has asked, and always will ask, for an answer, they are truly questions of more importance than anything else in the world. If there be something on the other side, and that something an eternal life, then misfortunes and losses on this side are as nothing. In this case we might exclaim with Hamlet: "Nay, then, let the devil wear black, for I'll have a suit of sables."
"I am content to die," says Renan; "but I should like to know whether death will be of any use to me."
And philosophy replies, "I do not know."
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,