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girl like Emmy throw herself away upon a dark foreign type. True, I had money and a duke’s title, but there are also Japanese, Turkish and Persian noblemen, who are therefore not yet a match for a pretty cultured English maiden. So without any mental scruples, with the calm conviction of the Englishman that his actions are perfectly justified, Harry Truant came between us two with a stanch, even, steady wooing. And what immediately struck me with distressing clearness was the greater ease with which Emmy and Harry understood each other. They were at home in each other’s world and immediately understood each other’s ways, each other’s tastes, each other’s humors. Perhaps in the beginning my exoticism had been to my advantage through the incentive of the strange and new. But my incomprehensible caprices, my strange, sometimes passionate, sometimes utterly reserved behavior had wearied and frightened Emmy for some time. And I saw that the more familiar and wonted ways of her thoroughly English countryman did her good and were more agreeable to her. I saw all this with bitter resignation; I thought that I was receiving my rightful deserts.

Yet the dear girl would not lightly have cast me off for another. It had never come to an actual proposal and she might consider herself free. But she was scrupulous enough to feel herself bound even by an unconfessed affection, by the intimacy of our conversations and by the one kiss. I realized this and in grieved and hopeless self-sacrifice, wished to put a stop to it.

“I know quite well what is going on, Emmy,” I said one night as we sat together at the river’s edge. “I only want to tell you that you must not consider yourself bound to me. You are free?”

She looked at me a while, irresolutely and with a sorrowful expression. Then she said, gently shaking her head:

“What does ail you, Vico? What is it that is lurking in your mind that you behave so strangely toward me?”

Her gently compassionate voice, the ardent confidential tone, the dear expression of her face, were more than I could bear. I felt the tears coming and clenched my fists. It was no use. I had to get up and went on a little further, leaning my head and hand against the rough bark of a tree, by force restraining my sobs, when I felt a gentle hand upon my shoulder.

“Vico!” she said.

But with a nervous jerk I shook her hand off my shoulder and in a choking voice said:

“Do not touch me. I am not worthy of you.” The hand dropped and I realized that she became somewhat cooler and more cautious. Of course she began to suspect something very bad.

“Can’t you tell me, Vico?” she asked, not unkindly but much more severely.

“No, Emmy. Never! – Think that I love you as no one else can ever love you. . . . But I am not worthy of you, and I want you to be happy. I shall stand in your way no longer. Do not trouble yourself about what will become of me.”

“Poor boy!” said Emmy earnestly and tenderly. “Is it really something so insurmountable?”

“Absolutely insurmountable, Emmy. Think of it no more, God bless you!”

“God bless you, Vico!” said Emmy, following me with a look half sorrowful, half resigned.

More resigned than I liked to see.

Such farewells have taken place before and have also often been followed by reconciliations, yes, by several farewells and reconciliations. But here there was not the mutual equality of vehement passion, and not the singleness of purpose that, overriding all scruples, wins by perseverance. My rival made swift and prosperous use of the advantage afforded him.

I avoided Emmy’s house, but still occasionally visited the club which Captain Truant also frequented. And a few weeks later I saw him enter there one evening and receive the congratulations of his friends. I realized what this meant and with a paralyzed, icy feeling I remained seated, staring at the paper which I pretended to read.

But the lucky fellow stepped up to me, he was not noble enough to wish to spare me.

Among those who noisily greeted and congratulated him there was also an officer, nicknamed “the gallant capting” by the others, an insignificant, blustering little fellow with a monocle, for whom I felt a particular aversion, because he, although ever himself the dupe, when he had drunk a good measure, would now and then with his brutal volubility and English jokes successfully turn the laugh on me, the stranger. Loudly laughing and talking to Harry he came and stood close beside me.

“And how about Dina, now?” the braggart asked Truant.

“Hush! hush, man!” said Truant. “A little discretion, if you please!”

But the tipsy fop would not be shut up so quickly.

“Will you give me authority to fill the vacant place, Harry? As lawfully authorized comforter?”

“All right! All right!” said Harry Truant, to get rid of him.

But I had distinctly heard and comprehended everything. Or rather I only comprehended that by a word of authority I had suddenly obtained permission to do exactly what my body desired. The tormented body, desperate from the long struggle of serpent and eagle, now desired vengeance and destruction. The room, the gas lights, the chairs, everything in an agreeable, even pleasant fashion began to fade, to float, to wheel about — and with the silent murderous resolution that in like circumstances had characterized my forefathers of the masculine line, I clutched Harry Truant by the throat.

If these memoirs were to find an English or American publisher, it would be politic to announce here that the Englishman with his practised boxing fists with ease doubled up the Italian and knocked him into a corner, unconscious. Anything short of that the public of Rudyard Kipling would not stand for, of course. Yet I prefer to state the truth: that Harry Truant and Vico Muralto dealt each other some ugly blows that night, but without deadly consequences, and that they were with difficulty separated by those present. The challenge for a duel, as conflicting with the laws and morals of his country, was not accepted by the English officer, which at the time greatly vexed me and stamped him in my eyes as the very soul of cowardice and dishonor, but which to-day I not only excuse, but highly respect.

That same year Harry and Emmy went to India as husband and wife. Vico and his father entered upon their last journey together.

VIII

In my youth people sometimes called me a poet, and though they employed the term vaguely and at random, yet it was not wholly unjustified. For I am a destroyer of suggestion, a shatterer of the group, a wanderer from the herd, an idol-hater, but also a searcher for joy, beauty and bliss, a lover of reality; and all these are characteristics of a poet.

But making verses did not suit me. Let me call it unwillingness; then you may speak of the impotence, and perhaps, even so, we are both saying the same thing. I honor and admire the great singers, but I myself have always felt a barrier when I wished to metamorphose my personal and intimate emotions into separate entities and into public property. I felt as though I must kill them first, before administering this cure, as Medea did with her father-in-law Æson, – and that I could not do.

I was equally impotent to create imaginary characters, which in their own way revealed my sorrows, my weaknesses, my follies and my virtues, forming new personalities with independent life: as my dear friend Goethe created Werther, Faust, Egmont and Tasso.

I realize that it must have been a great delight and consolation and also a strong proof of humility and love, an admirable emulation of the Divine Creator and enriching of the human world. But I myself could never attempt it.

My great grief seemed to me too sacred and too intimate to put it into little verses and send these out into the world as singing birds, to my own relief and the delight and edification of all.

Moreover I found it humiliating to make my own nature into a mask and in a well-sustained rôle let it aspire for human applause; as is the custom of my young friend Nietzsche, who lances such vehement tirades against actors and comedians, but does not seem to perceive how much he himself, like all poets, is an histrionic artist.

Here also I decidedly lacked the truly humble love of mankind that must have moved my surely not less proud friends, Shelley and Goethe. In the bard and the actor I always seemed to see the courtier.

Ariosto had his Alfonso d’Este and Goethe his Carl August.

And the great bards of freedom of the past century, Shelley, Byron, Hugo? Ali! Were they not courtiers of King Demos?

I am not an enemy of King Demos, and I know that his earthly realm is at hand. May he replace and rule all kings until King Christ rules supreme among men. I wish him prosperity and glory, as Diogenes, I imagine, must have wished to Alexander. But to be his courtier, I always lacked the necessary self-denial, and to rebel against him, like friend Nietzsche, there again I had too much realization of his worth and power. So that, impotent to be a lord and unwilling to be a courtier, I was driven into this forgotten nook. And here, to keep body and soul together, I must be something of an actor after all now, and play the philistine part, though it be vi coactus and not for human applause; while I, a lowly slave, nevertheless through my quiet mental activity enjoy the highest freedom in my chains, proclaiming to King Demos the weakness and instability of his power, because he shall not himself ascend the throne without the help of tyrants and shall be driven off by a yet more mighty and righteous Lord. And even for this Lord I am still a critical and fault-finding subject, but I think these are the ones he prefers.

In these first days of profound sorrow I strove with even greater effort to know who this Christ was who had redeemed us or could redeem us, and I wrote to my mother about it and read diligently in Emmy’s precious gift.

My mother wrote me long prolix letters in reply, which I read attentively and reverently, unwilling to admit that they really had nothing more to tell me. They were the same things – the miracle of grace, the redemption through the blood of Jesus – repeated over and over again in all sorts of new inversions and combinations, so that it seemed a miracle already that with so few notes one could make so much music. My father was well aware of these letters and furtively regarded me half scornfully, half disturbed, as I sat deciphering them patiently and with earnest devotion to the last syllable. That it was all over with Emmy was a relief to him, but all the more anxiously he watched this animated correspondence and the increase of the maternal influence; especially as I should shortly attain my majority.

We had gone to Holland on our last trip to the little seaside resort on the North Sea with its unpronounceable name, and thus I for the first time tarried in that strange little nook of Europe, that was to become the seat of my voluntary hermitage, amid that curious little nation, which of all nations probably displays the most profound mingling of lovable and detestable qualities. On this first visit with my father I saw nothing of the people and little of the country. But I saw the coast of the North Sea and there I learned to love the sea more than when I sailed her. On that sandy coast we became intimate, the sea and I, there she took me to her bosom and we communed heart to heart, whispering the most intimate secrets into each other’s ears. There the sea became for me a being with a soul – as everything is, though we do not perceive it – and there her aspects and her voice acquired a meaning, as all that we call lifeless has a meaning.

And on this first visit I went with my father to see the works of Rembrandt, with some doubt and unbelief and prejudice, as befits Italian patriots. And then with my newly awakened vision of the life of all things, I saw that this man did with all the living and the dead about him what the coast of the North Sea had done for me with the sea: – he showed the meaning and the mysterious life of everything, be it living or be it dead so to speak. And he showed how living men aside from their own personal life lead yet another, vaster world-life without themselves knowing it. And he pictured this world-life as something beautiful and grand, even though the people and the things were in themselves ugly.

And this was such a revelation, such a boon for my early matured soul that I absolutely would not believe that this man, who could do what none of my greatest countrymen had been able to do, was a perfectly commonplace Hollander. But I regarded him like some strange god, by chance incarnate here, and I revered him above all the saints in the calendar. Yes, I wished in a vague sort of way that he might prove to be Christ, for then I, should know what to believe. For it may be very fine to manifest, as Giotto and Fra Angelico, and Rafael and Titian, how beautiful human nature is and can be imagined; but yet there is more comfort and salvation in revealing how in the unlovely, mean and ugly the divine life dwells, and is beautiful and can be seen as beautiful even by us poor human beings. Yes, even though it were ever so imperfect, as in many a canvas that seems to me like an anxious and desperate struggle to bring out something at least of the everlasting beauty, – it was there, it was visible, perchance a faint ray in a dark, dreary cloud of ugliness, and the great task was again accomplished, the great consolation offered.

And finally I visited with my father the little village where Spinoza led his quiet philistine’s life, and patiently bored the hole through which the confined thoughts could find an outlet. And when I saw the little house and the quiet, peaceful landscape and heard of the lonely, sober, chaste life of this equanimous and devout Jew, I desired for myself no better lot than to be able to follow his example as soon as possible.

It has taken a little longer than I thought at the time; stronger and more continued rubbing with the rough world was necessary to charge my soul with such high potency that, as his, it would emit bright sparks in isolation. But now it has come about after all, and I would not contradict you if you said that it was Rembrandt and Spinoza who drew me to the regions sanctified by their labors for the fulfilment of my life’s task, had not this meditative dwelling sphere been already dear to me for other reasons.

On the day I came of age a letter from my mother arrived in which she reminded me that I was now free to go my own ways, and moreover informed me that on her journey from the north she would stop in Holland and hoped that she might at last clasp me in her arms again.

It was a momentous day for me when at last I was to see again my saint, adored so many years in the holy, dusky light of memory. My heart beat and my hands trembled as I stood behind the sleek hotel porter in front of the closed door of the apartment and heard the voice – soft, languidly cordial – inviting me to enter.

There she stood, tall, straight, the same face with the light gray eyes with the deep rings under them, but much paler now, and the once blonde hair showing silvery white beneath the black lace veil. She was dressed in black and white with a great silver crucifix on a black chain. I fell upon my knees before her, kissing her hands. She kissed me on the brow and lifted me up. I trembled with emotion when I felt her cool, soft lips, and saw her face, with the delicate pale violet and amber tints and the fine countless little lines crossing one another, so near my own. And I breathed the old familiar perfume of frankincense and lavender and felt her pure breath upon my brow. It was a moment of consecration. Even had she not been my mother, I should have felt awe and veneration for this stately and distinguished woman with her expression of long and patiently endured affliction, her fresh, well-preserved old age, her solemn, dignified garb and the peculiar sphere of purity and chastity that seemed to surround her. All my shame and humiliation came to my mind and threatened to relieve itself in a flood of tears. I longed to confess, to reveal all the ugliness and foulness in my soul, so that she should purify it through her power.

Woman in the last period of her life, when maternity slips away from her, can, if she well understands her new position and with wisdom sustains it, become a new human creature clothed with a higher dignity. Man in the fulness of his years still ever remains the male, and the lover. Woman is directed toward another sexless position and fulfils a new part not of minor importance. Thus I conceived it, when I saw my mother, and I comprehended now why some nations so greatly revered the power of priestesses and sibyls or feared the power of witches. I felt the influence of an unknown potency, a natural consecration that could forgive, purify, bless, absolve and prophesy wholly according to priestly prerogative, but stronger here where God and Nature ordained it than where human authority officially and formally conferred it.

My impulsive nature would undoubtedly have driven me to make a full confession even at this first meeting, had I not soon become aware of another person in the room. For a moment I thought of my sister, but then I remembered that my sister had taken the veil. This was a pretty young woman whose beauty, quite differently than with Emmy, I immediately saw and appreciated. She had large, dark, serious and gentle eyes, a fresh white complexion and dark glossy hair that was brought down low over the temples, braided and twisted to a knot in back. She was also dressed in black with a white lace collar and a gold breast pin in which were enclosed some brown plaits of hair. She stood at the window somewhat shy and embarrassed while I greeted my mother, but I saw her eyes shining with kindly satisfaction that she had been allowed to witness this scene.

My mother told me that this was Lucia del Bono, her faithful friend and adopted daughter. And I could notice that Lucia’s veneration for my mother was almost as deep as mine, and also that the two women had talked about me a great deal and that this meeting was an important event not for the elder one alone.

In the unbearable grief for my lost love these visits to my mother and her beautiful, sympathetic companion now became my greatest solace and it was not long before I saw from my father’s dark and suspicious glances, from his listless and discouraged air, which suddenly made the still vigorous man appear aged, and from his almost invariably silent and tightly compressed lips, that he realized what was going on.

He did not ask, and I did not speak. But we both felt that we had been seized by an irresistible current which was sweeping us toward an inevitable catastrophe.

IX

Holland may be described as a painting whereof the frame constitutes the most impressive part. It is a fit dwelling place for the hermit who from inward meditation amid hazy meadows, dreamy cows, and peaceful little towns can easily turn to the contemplation of the greatest revelations of the gods – the vast heavens, the clouds and the sea. But toward the people he must learn to assume the attitude of the ancient hermit toward the spiders and rats in his cell. Sometimes they are annoying and disagreeable; sometimes too, in their revelations of life, instructive and interesting. I live on good terms with the inhabitants of this quiet little town because I never let them see how I think of them, and never show myself as I really am. To this attitude, which, with sharper insight, they would consider haughty conceit, I owe my reputation as a modest and respectable man. Were I humble enough to treat them as my equals by being natural with them, they would then call me a conceited ass and a cad.

But on one point we understand each other, on the subject of the water, the sea and the sport of sailing. If I kept a horse and rode to my nursery in the morning they would consider me a fool and I should surely never have become treasurer of the orphanage. But the fact that I have a yacht and frequently show them what storms she can weather, raises me in their esteem. Only the sea can arouse in these little shrivelled souls a dim shadow of the old boldness and beauty of life.

True, most of them are too much attached to their miserable little lives to risk them solely for the sake of stirring emotions without compelling need, and they prefer to let me go on my reckless expeditions alone or accompanied by the well-paid fisher lad. But they do not laugh at my recklessness, and at the club I notice that they regard the old gentleman with a certain amount of respect when he returns again from one of these sailing expeditions, which many a young seaman would refuse to undertake even for the sake of profit, and does not even brag or boast of it, but only slightly smiles at the exclamations of respectful amazement. Thus they honor physical courage, which is nothing more than muscular strength and a craving for the pleasing excitement of danger, while the moral courage to reveal to them the true nature of my thoughts and feelings they would punish with such sharp and malicious ill-will that in order to retain my peace of mind and pursue my life’s task undisturbed, I think I should not challenge it and prefer to deceive them.

It was my father who made me a slave to the intoxication of the thrilling suspense of sailing out amidst whistling winds, seething foam, immense surging waves round about, fallow driving clouds above, the tugging taut rope in one hand, the straining tiller in the other, the eye travelling from sail to horizon, from pennant to ocean, the boat trembling the while from the waves breaking against her bow, and amid this tumult weighing the chances for a safe homecoming, total submersion or the breaking of the rigging. It was then he felt happiest; it deadened his melancholy, as biting on wood deadens a gnawing toothache. And he found in me a willing pupil, eager as I was for violent emotions and tortured by self-contempt, wild passions and all the pangs of lost love-joys.

In Holland, too my father had immediately hired a boat to sail the ocean, and the Scheveningen seamen had quite some trouble to make him understand that the North Sea was not an Italian gulf or lake and in rough weather would not permit of any rash enterprises in small sailboats. Yet after a few weeks, be managed to attain his object and I followed him gladly.

One afternoon we had sailed out, dressed in our oilskins, and the skipper who, submerged to the waist, had pushed us off the shore through the breakers, had warned us to be back within two hours, for at that time the ebb-tide set in and, with the fresh north breeze, the strong current would make it difficult for us to land. My father had nodded as though he were thinking of something else and had long ago penetrated and computed the caprices of the gray and formidable North Sea.

For an hour we sailed on silently, as was frequently our wont, my father holding the rudder. The coast had dwindled to a faint luminous line above which like a thin white mist hung the foam of the breakers. I lay on the deck, glanced toward land and horizon – then at my watch, and said:

“Come about; father, it’s time.” He did not seem to hear, and I turned toward him repeating: “It’s time! come about!” Then I saw that be did not want to hear. He had hauled the mainsail in closely, luffing sharply, the sheet tightly drawn, and was staring fixedly and straight ahead under the large yellow sou’-wester. His eyes had the hard grim expression of old people who after a long life of struggle still fight for the bit of breath left them, or of indulged and long-tortured invalids, or of the starved or shipwrecked who no longer have feeling for anyone or anything but their own distress. Between his close-cropped gray whiskers and his tightly pressed lips I saw – what before I had never noticed – two sallow lines deeply furrowing his cheeks. All at once I felt a pity, such as I had never felt for him before – as though the realization of all the grief which he had suffered under my very eyes now suddenly penetrated my consciousness.

“What ails you, father?” I asked. He began talking away regardlessly as though there were no wind and no waves about him.

“You said three years ago that by this time you would be lost. I think you are right. You are.”

“No, father, I think I was mistaken. I am beginning to see salvation.”

“You do not see salvation, Vico, you see ruin. I understand it very well. Your mother has you again in her clutches. She is a harpy; do you know the monsters? Part woman, part vulture. They suck away half your healthy life-blood and replace it with gall. Melancholy and gloom are her idols. Suffering, pain, grief, trouble, bitterness – these are the archangels in her heaven. She makes sorrow her object of worship, and she pictures her God as a hideous corpse hanging on a cross with pierced bands and feet, covered with blood, wounds, scars, sores, matter, dirt and spittle, – the more horrible the better. And that attracts the dull masses exactly as the colored prints of murders and barbarians depicted in the papers. Was there ever more devilish error?”

“And if salvation can only be bought with pain, father? If all this suffering was the price of redemption for our sins?”

“Jew!” my father snapped at me with glittering eyes, his mouth drawn disdainfully in unutterable contempt! “Jew! where did you learn this bartering morality? Buy! Buy! everything can be bought! If you are but willing to pay, you can go anywhere, even to heaven. Salvation can be bought for a slaughtered human being. A fixed price and dirt cheap! – Salvation for all mankind for the corpse of a single Jew. What a bargain! and God is Shylock, be holds to his bond! his bond! Blood is the fixed price, nothing can change that. If not the blood of sinners then let it be the blood of my son. Thus reads the contract:

‘My bond! My bond!

My deeds upon my head! I crave the law!

The penalty and forfeit of my bond!’

“Do you know, Vico, why the Jews are hated so everywhere? It is instinctive resentment because the world feels that it has been infected with the Jewish poison. The priesthood, the black vermin, is a Jewish Germanic bastard brood. They have made a Jew of God himself and they will make one of you too. And that my son! my child, the heir!”

The suffering on my father’s face was terrible to see. Tears began to flow from his fixed eyes.

I tried to calm him. “Do come about, father! – it’s over time!”

“We’ll go on a while yet,” he said with a ghastly affected airiness, and I sat there with the blood freezing in my veins, fearing he was going mad. All at once he burst out again.

“The blood of his son! the blood of his son! to buy off sin with which he himself had burdened us – his own debts thrust on us and accepted by us against our will and pleasure, and this acceptance paid for with the blood of his own child. What a Jew! What a sly, heartless usurer! Did you make these debts, Vico? – value received? What did you get for it? What did you get for this hereditary sin? Hereditary sin! Ha! ha! ha! hereditary sin! what an invention! – Hereditary debt! What a crafty, bartering Jew one must be to invent such an idea.”

Once more I made an attempt, and standing upright at the mast I cried vigorously:

“Come about, father! – about!”

But he called back with even greater vehemence:

“Go ahead, I tell you!”

And then whilst I looked about over the sea and considered what to do:

“I tell you, Vico, there is life and there is death. And we must live as long as we can. But it must be real life too. Death is no life. The life of most men is a slow miserable death. There is no honor and no merit in maintaining a life that should more truly be called death. A bloodless, enervated, foul, rotten life. It is a shame that men do not yet know how to live, and even greater shame that they know still less how to die. I wanted to have you live. But I did not succeed and now I shall teach you to die. – Are you afraid?”

Then something began to stir and rise up in my soul, like a snake goaded forth from her cavern. I, too, began to forget the wind and the waves about me. True, I felt a tingling down my back to my very finger tips. Yet I was not a coward and I spoke firmly:

“I am not afraid, father. I believe I shall know quite as well as you how to die if it should be necessary, even without your teaching me. But I won’t be murdered, not even by my father.”

The tears from the fixed, now red-rimmed eyes began to flow more abundantly.

“Vico!” he cried in a much softer, trembling voice: “Will you be true to me then? Will you let yourself be saved? Will you save your precious life and your reason? Will you abjure this accursed harpy? Will you escape the sinister band?”

But I was irritated and excited and proudly replied: “I shall save myself, I shall be true to whomever I find worthy. I do not respect the man that curses my mother.”

Then his face changed horribly, he lifted up his trembling right hand, thereby awkwardly knocking off the canvas cap from his head so that the damp gray hair fluttered. He made Jesus’ sign of doom in Michel Angelo’s last judgment, screaming loudly meanwhile:

“Then I curse you, do you hear! I curse you, Lodovico Muralto. Your father curses you!”

I had enough of Old Testament sentiments left in me not to be indifferent to such an imprecation!

I started, but tried my very utmost to see in him only the raving, irresponsible maniac. At the same time the thought flashed across my mind that he himself must also have been infected by Jewish ideas, that he should clutch at these weapons, more sounding than wounding. But I said nothing, walked up to him and from behind his hand attempted to grasp the tiller. “About!” I cried.

“Very well! about!” my father cried fiercely, and with that be wrenched the tiller out of my hand and pulled it violently toward himself, so that instead of sailing before the wind it struck us directly on the beam with mainsail closely hauled and sheet fixed.

Even had I desired death as eagerly as he did at the time, yet now I would instinctively have resisted. Seamanship teaches scorn of death but still greater scorn for bad man?uvring. “Blockhead!” I cried out, hastily cutting the taut rope so that the sail fluttered out into the wind like a half-escaped bird. But the boat had shipped so much water that I could not right her again and in a moment she was entirely swamped. I climbed to the high side stretching out my hand to my father. But he gave me one look of bitter scorn, shook his head and let himself sink, freeing his hand with a wild jerk from a loop in the rigging.

After this, I drifted about four hours. We had been missed and the life-boat had been sent out after us, but for a long time was unable to find me, as the dusk had begun to fall. Finally I was picked up by a fisherman who signalled for the life-boat to come and get me. I had lost consciousness and when I awoke it was night and I found myself in bed hearkening to the soft voices of two women in the room. I thought I was in Italy with my mother and my nurse in our house at Milan, so eloquent of the past were the old familiar sharp sss and rr sounds of these soft Italian whisperings. But soon I recognized the Dutch hotel furnishings, Lucia, and beneath the black lace veil the silvery hair of my venerable mother.

X

When for four hours, wet and benumbed upon a wave-swept piece of wood, with nothing round about but the sea and falling night, one has fought for the maintenance of a thing, one begins to consider that thing important after all, even though before it was ever so indifferent to us.

I had never valued my life so highly; but after I had once been incited to a stubborn, desperate but successful resistance against the attempt of robbing me of it, it had become dearer to me. Now I was determined to know everything there is to be known concerning the value of this hard-won treasure.

Why did I make this tremendous effort? What do I gain by it? And all these others, none of whom, forsooth, praise life as so glorious and desirable a joy, what induces them to cling to it so frantically at the cost of so much pain and trouble?

My father had taught me, and no one, not even my mother and the priests denied it, that we are reasonable beings who ought to act reasonably. To exert oneself for something undesirable, I consider, and everyone with me considers, unreasonable. If it is a Jewish idea to do or to give naught for naught – well, you may label me Jew then. That was also my idea of justice. And then I felt myself more of a Jew than the Jew, Spinoza, who says that one should love God without expecting love in return. My inborn passion for sober truth was stirred to opposition by these words. I did not believe that this feeling could be true, not even in Spinoza. He must merely have imagined it because he wished to be different from the grasping Jews and Hollanders of his age. Right remains right. Love demands love in return, – and life must be good for something if we are willing to suffer and struggle for it. I could be as liberal and generous as the best of Italians, but the highest striving in all nature is for balance, and he who lets himself be pushed off his chair disturbs the balance instead of preserving it, and he who throws his own cabbages to his neighbor’s hogs fosters laziness and injustice.

“Yes! now my life has been saved, dear mother,” I said on the first day of my recovery. “But at the cost of much trouble and distress. Father and I parted the while he cursed me and I denounced him as a ‘blockhead.’ I am not superstitious, but these are not comforting memories. I defied his curse, I resisted him and retained my life. But for what? Who tells me that he was not right and that it had not been better for me to die?”

“God has willed it so, my boy. I fear that for your unhappy father there is no salvation; he died cursing and without repentance. But God has preserved you so that you should live for him.”

“Preserved me to live for him? Does he need me then? The creator of the sun and the fixed stars, the milky way and the nebulae? Needs me? How is that, mother?”

“He wished to preserve you through his merciful love. You need him. Therefore you must live for him.”

“If I need him, mother, then he must live for me and not I for him. How can anyone who needs help himself live for another? God is surely not in need of help. But I -“

“You must love him with all your heart and all your soul. You must be ready to offer all to him. You must be willing to bear life and to suffer for him. You have received everything from him. Joy and sorrow – it must all be equally dear to you because it comes from him.”

“Dear mother, then I must surely have received my reason and my tastes from him too. And when my father gave me a watch and a compass I trusted that these things would point right. And when God gives me reason and tastes, must I then suppose that these point wrong? Wherefore did I receive them then? My reason calls it nonsensical to lead a wretched and miserable life, even for the sake of the Almighty Creator of Heaven and Earth. How can this be pleasing to a supreme being? What can it matter to him? And my taste calls happiness desirable and sorrow reprehensible, whether it come from one or from another. Sugar is sweet though it come from the devil, and quinine is bitter though it come from God. I cannot taste it differently.”

“And is the bitter not just what you need to heal you, Vico?”

“Is it less bitter, therefore? And should I even thank the Almighty for first letting me get sick, which is unpleasant enough already, and moreover giving a bitter taste to the medicine which he made necessary? He has made me so that I feel glad and thankful for whatever gives happiness and tastes sweet, but not for affliction and bitterness.”

“That is your pride, Vico! Your father instilled that into you. Learn to love God! Lay away your pride. Learn to love God humbly and through love thankfully to accept the bitter from him.”

“Listen, mother. I might say now: Yes! yes! I can repeat it all after you exactly and persuade myself that I feel it all too. But then I would lie. And God has made me so that I would rather not lie if I can help it. I know no reason why I should be thankful to God for afflictions or should call the bitter sweet and the ugly beautiful. If he is my creator then he is also responsible for the desires and feelings of his creature.”

“What I tell you, Vico, is something you cannot understand except through the light of grace. You must be born again through faith. You reason now as all who trust to their human understanding. I can only pray that his grace will be poured out over you. And for the sake of your mother, who loves you so, you surely do not wish to shut your heart and blind yourself to the true light? You surely will want to hear what the church teaches and want to obey and accept what older and wiser people, through love, tell and advise you.”

“My heart is open to every light, mother. I am willing to hear and to consider everything. But though I would ever so gladly, I cannot obey and accept unless what I am told and advised seems acceptable to me.”

“May God break your self-conceit!” my mother sighed.

What I have written here is an average and collective type of many hundreds of conversations which I had with my mother during the ten years following. With the indefatigable zeal of flies incessantly buzzing up and down and striking against a window pane, we two tenacious and autocratic persons tried to thrust upon one another our own peculiar individuality. My mother with a more aggressive love, I more on the defensive, but in my self-assertion, none the less militant. Possessed by the universal conceit of the reasonableness of our feelings and convictions, neither one of us noticed that this was simply a struggle between two natures whereof one was trying to subject the other. And accustomed as almost all the human herd to the idolatry of the true word, we both imagined that by merely talking, talking we could finally make the word which we ourselves considered true the idol of our fellow-man too, like two missionaries of different faith holding up their symbol before one another until one of the two falls on his knees.

And the mother now said that it was the father’s education that made me refractory, just as the father had thought to oppose the maternal influence: as though they continued the old feud about me and through me.

The four hours of anxious suspense on the capsized boat, my father’s curse ringing in my ears, his grim sinking face before my eyes, had struck such a deep gash into my young and tender soul that at first I would awaken every morning from a dream, in which the whole thing was lived through again, crying for help in a voice hoarse from screaming as I had cried so long across the lonely dusky sea. Only very gradually did these evil memory dreams cease, and till late in my life they would recur whenever my power of resistance was weakened.

These dreams acted upon me like warnings, repeating the stern lesson of the terrible event. “You have repelled your father and chosen your mother’s side. You have rejected his ideas and thereby driven him to death. And what if he had been right now? Are you sure that your mother deserved this sacrifice? Are you sure that your life was worth saving? What have you – really – of that life which you so desperately defended? By your defiance you have taken a heavy responsibility upon yourself. You must now seek this assurance: the assurance that your father was in the wrong and that you are doing right by continuing to live and adhering to your mother.”

These were the warnings that beset me every morning when the morning light had once more dispelled the fearful vision. In vain I sounded the depths of my soul – to find whence issued these compelling and distressing thoughts. A power dwelt within me which seemed to possess a mighty voice, and a strong coercive force when I did not want to listen. And I soon observed that this power increased in proportion as I felt weaker and more discouraged. Was it the voice of the herd, which my father had taught me to despise, but which he no more than I could infallibly distinguish from his own voice? Who was this speaker, this tyrant?

There existed a bridge of heartiness and affection between my mother and myself which always remained practicable even when the flood of controversy raged highest. When it seemed as though we would never understand each other, we would simply stay the structure of our phrases and without détour approach one another through the ever open door of our love, without troubling ourselves about logic or consistency.

And Lucia was much less averse to theology than Emmy. Supplied by my mother with shining words of authority and bombastic arguments, and no less anxious than my mother herself to let the son participate in the joy of her conviction, she eagerly granted any request for engaging in deep conversation. We did not go walking alone together, as this did not agree with her principles of education, but when we three were together the origin and prospect of our life was discussed more, and with greater fervor, than anywhere probably in all the little seaside town, perchance in all the little land.

And it is good that people do not act as reasonably as they imagine, otherwise we should see all mankind engaged in such conversations: they would forget to reap the harvest, to start the trains, to keep the fires of the factories going.

For it is strange to see everyone making the greatest efforts and wearing himself out and hardly anyone trying to render account to himself of the why and wherefore. Especially the so-called thoughtful people cut a strange figure, as usually they all disagree, or only agree about their own ignorance; and yet they go on living complacently without earnestly persevering in their efforts of reaching a conclusion. They all pretend to believe in the true word, but they do not manifest much faith in their idol, because words concerning the most important truths have but little power to attract them. It is good so, for otherwise, from sheer uncertainty, the entire machinery would come to a standstill and the truly free, such as you, dear reader, and I, would find no opportunity to gather the leading truths for them, and, wrapped in glowing formula, so dexterously to throw them before their feet that they perceive them and pick them up as their own discoveries.

Lucia del Bono was not only a beautiful, but also a bright, clever and, as my mother assured me, good and noble Italian woman. She had lost her parents, and my mother who had taken her into her home as her adopted daughter, was her saint, her oracle. Whatever mother did was good, whatever mother said was true, what mother wished was the nearest to God’s will of anything we could know. And soon I perceived that, among other things, mother had long wished Lucia to become my wife. Through Emmy’s loss and through the unchanging persistence of my passions, Satan’s voracious pets, I however considered myself peculiarly fitted for a monastery, if I could only once reconcile myself to the doctrines suitable to such a life.

“After all, there is no other way of salvation for me” – I once said to my mother when I was alone with her on the hotel veranda. “Now I may indeed have holy resolves again and make solemn promises, but I look reality too squarely in the face to believe, myself, in these promises. I can never love a woman more truly and more fervently than Emmy, – and even this love was not strong enough to shield me from the temptations of the low and the vile. If I remain in the world, I shall nowhere escape temptation. I have seen enough to know that there is temptation everywhere for one like myself. It is bitter and humiliating, particularly for one with a proud and haughty nature, and who does not like to turn away from an enemy. I feel myself a match for men and would be willing to fight an overpowering majority, but God has left me defenceless in the hands of women.”

To this mother replied: “There is no life more splendid and lofty than that of the monk who denies and suppresses all the lower, worldly and transitory feelings in order to let the eternal develop the more freely. But it requires a good deal to consecrate yourself wholly to Jesus, Vico dear. If only you are strong enough for that!”

“No, mother! I want to do it just because I am not strong enough to resist the world and my fleshly desires. I must be in an absolutely pure environment and lead an abstemious life, only then will I remain good. I have tried it for three weeks. But then I fell ill and was nursed and petted by kind hands and then Satan again had me in his power.”

“You can fall ill in a monastery too, Vico. And Satan will not leave you in peace there either. Think of how even the saints were tormented by demons and temptations.”

“Ali, mother, what I have read about that, and seen on paintings, proves that they do not know my temptations. Did you imagine that I would succumb to the pretty ladies who troubled Antonius of Padua? They are much too pretty, too poetic, I should say. With them I would feel ashamed. And all those monsters and demons, as Teniers paints them, they would not frighten me in the least. I know them well from my dreams. They give you a fright, but you can easily drive them away, much more easily than -“

“Than what, Vico?” my mother asked. But before I could conquer my strong disinclination to give an idea of the true nature of my visitants, Lucia came out of her room.

“What do you say to this, little daughter!” my mother said with grave, almost embarrassed mien, “Vico wants to enter the priesthood.”

It was curious to mark the change of expression on Lucia’s face. With a peculiar wide, shining look, her great dark eyes travelled from mother to me, but she cleverly concealed that it was a painful surprise. She could not suppress a deep blush, however, and when she felt it and realized that it could not help betraying an all too deep and painful interest, the blush of shame became yet deeper.

“That is fine!” she said in a voice solemn with emotion.

“If Christ will only accept me,” I said; “according to you two I am still half a heathen.”

“Oh, he will surely accept you! he will be good to you!” said Lucia, in a tone which betrayed more certainty concerning the being of whom she spoke than Emmy’s “Jesus Christ our Lord.”

“How do you know that so surely, Lucia?” I asked, immediately attentive. “Do you know him so well? Can you explain to me what he is?”

“Do I know him?” she cried out passionately, with a little comprehensive smile at mother. “What shall I reply, mother? He asks whether we know the dear Lord Jesus.”

“What would you yourself reply, Vico, if she asked you whether you knew me, your mother?”

I was silent, and thoughtfully regarded the two women, so obviously convinced. Then Lucia said: “I know him much better, Vico, than you know your mother, for you have not had her near you for very long, nor is she with you all the time. But my Jesus never leaves me. I have always had him near me as long as I can remember day and night.”

I said nothing, but looked at her encouragingly, intimating that she should go on and tell me more of Jesus. And she did it gladly, – far more eagerly than Emmy, – and though it was not all clearly and absolutely lucidly expressed, not entirely connected and too long, to repeat it all to you here, yet it was captivating and instructive and, to me, implied the existence of a firm and neither weak nor transitory reality.

Suggestion is a very convenient word with a meaning easily adaptable to all sorts of explanations; but if there were no bounds and no end to this explaining by suggestion, we might as well rub out from our suggested slate of life, with a suggested sponge, the whole beautiful world of clear and eternal realities. No, the Christ of Lucia and my mother was no suggested fancy, but a living reality.

But what was he?

Of the Bible the two women knew very little. My mother, despite her Northern origin, had had an Italian Catholic education as well as Lucia. In this, for valid reasons, the Bible is forbidden. They did not speak much of the life of Jesus as an historical person, nor of his adventures, nor of his teachings. It was his suffering, his martyrdom, and his death that to them seemed to be above all deserving of meditation.

And if I had not known it – if the Nazarene of whom the New Testament narrates had borne another name, it might perhaps never have occurred to me to identify him with the Deity worshipped by my mother.

But now that I must needs assume that all information regarding the being, personally wholly unknown to me, that so occupied the lives of these two women and of millions of human beings besides, was to be found in these ancient writings, the English translation of which, contrary to my mother’s wishes, I faithfully kept – now I began to read with renewed and even closer attention.

But I found nothing to give me light. I found a very beautiful and touching narrative full of dramatic power, written by the hand of a master, but to its detriment four times retold with embellishments and obvious falsifications. And the hero of this narrative was a very human mortal, more delicate, more sensitive and nearer akin to us than Hiob: just as bold in the flight of his thought, just as fanatic and even immoderate in his declarations, and certainly less strong, less resolute, his character less unmoved by the lot threatening him than the mighty hero of the older drama. I was deeply stirred by the reading of this wonderful creation, by the thoroughly human truth of his struggle, his disappointments, waverings and weaknesses, his courage and self-denial, his alternately proud and discouraged bearing, his very explainable self-deception, caused by the influence of his childish followers and worshippers, his fatal and truly tragic ending, not desired but foreboded, and manfully not evaded, – immutable necessary result of human weakness in human heroic strength.

But what did all this have to do with the wonderful reality in which my mother and millions with her found all their joy and their security, with which, through which, for which, in which they lived as fish live in the water?

I found nothing but a little outward resemblance, the name, the death he suffered. But for the rest it seemed to me that they might as well have named any other hero of tragedy – Prometheus for example – as the mighty and loving being that, even now, directed all their steps and shed light upon their path.

And through many careful and attentive conversations with the fair Lucia, in the presence of my mother, who was for her the living fountain from which she gratefully drew when her wisdom threatened to forsake her, I became convinced that had Lucia been taught that the divine reality she felt in herself was named Spinoza, because Spinoza was a God, incarnate in human form, who had lived in Rynsburg as a man, had proclaimed many words of living wisdom and therefore suffered scorn and contempt and finally, after a life of simplicity and chastity, had died in loneliness and poverty for our salvation – the pious maiden would just as readily have accepted it and would have found exactly as much strength, happiness and contentment in it.

Do not lose patience, my reader, because I tell you such commonplace things. Of course as an independently thinking and observing person, you know all this just as well as I. But for the herd it is all new, absolutely new. And it will still be so when you read this and I am dead and for many, many years after. Do not forget that we too belong to the herd, you and I, and that an accurate comprehension of our relations does not exclude a loving understanding and a wise affection. There is joy in my pride only because it rests on an immutable estimation of worth. I know that the herd thinks and feels slavishly and I do not, and that it is therefore necessarily subject to me; but my joy would rot and wither in my pride, did I not know the comforting and refreshing humility, the humility that by patient deeds of love unites me to the herd, and gives me full measure of comfort in this faithful, sincere and patient record for the good of all, so that I have found peace, tranquillity of mind and a foretaste of bliss in the utmost spiritual loneliness, in this dead life.

There is neither contentment nor happiness in unshared wisdom. Therefore I make bold once more to speak plainly of such commonplace things. If we would build our towers higher and higher, we must seek to broaden the foundations, otherwise we topple over with our individual wisdom just as we had imagined heaven attained. The herd does not need our leading more urgently than we its following.

True, it must have been a great and ingenious Jew, who, now more than eighteen hundred years ago, wisely responding to the cry of anguish from his enslaved countrymen for a redeemer, as king, as Christ, pointed out to them the new man, the meek, the “Chrestus,” with whom the whole earth felt herself pregnant.

No one can have known the divine reality, which so many millions have called Christ, so profoundly, and have felt it more clearly living in himself than he, when flown from his subdued and desolate country to Alexandria, be created the mighty and tragic heroic figure and chose the name that for so many centuries was to be accepted by mankind, as the personification and epithet of this same reality.

But I charge him gravely that with Jewish fearfulness he withdrew his own person from the struggle in which he let his hero perish, and suffered or even wished his noble and true work of art to be changed into a false piece of history. What might have gladdened and elevated poor suffering and blinded humanity as a wonderful masterpiece of art, like the book of Hiob, or the Iliad, or Prometheus Vinctus, or the Athene of the Parthenon, or the Zeus of Olympus, showing how man in the creations of the artist rises highest above personal pettiness and weakness, how the genius in fiction creates the highest perfection, such as has never been seen in flesh and blood, – has now, as an invented historical occurrence, driven the whole world to the rudest falsifications of truth and impossible efforts of imitation.

The glorious shapes of Phidias, more beautiful than any living human race has ever actually been, have still brought us joy and inspiration after a miserable barbaric Christian world bad mutilated and neglected them, – but the beautiful figure of Jesus, which as a work of art might have been immortal and beneficent, embellished with Pauline metaphysics and mixed in the Byzantine sorcerer’s pot with Egyptian and Chaldean hodgepodge, has become an evil spirit for wretched human kind.

For eighteen hundred years the world has been the dupe of this marvellous dramatic genius and his work, changed in a fatal hour from fiction to history. I know no stronger proof for the existence of a malicious devil who takes pleasure in our amusing errors.

And many a night, when it is warm and the sea calm and the doves coo in the softly whispering elms on the city walls, I wander out of my quiet little city and gaze over the smooth extent of water, musing for hours on the beauty and the joy that would now reign on earth if, unprejudiced and unconfounded, men had asked what God it was that so mightily revealed himself in them and urged them with such perceptible will and pressure, and spoke in so audible a voice: if they had earnestly and attentively hearkened to the constant whisperings and warnings of their deep true nature, if they had borne and learned to follow the bridle of this faithful warner in their own soul, who strongly desires and alone has power to give us peace, – instead of worshipping the true word, and looking for outward signs and miracles, and through the beautiful creations of a human genius letting themselves be seduced to human deification, to stupid imitation, to fanaticism, to falsification of word and reality, to a sickly pursuit of pain, glorification of poverty, fear of knowledge, scorn of the world, hatred of beauty, poor stray sheep!

Then the great and good works of Greeks and Romans, of Indians and Saracens would have been thoughtfully carried on, art preserved, knowledge esteemed, – and the garden of peace made verdant with clear springs of beauty from these two pure fountains. While now, alas! again and again, in thousands of hearts, the true Christ must die the bitter death upon the cross because the truest word that he inspired one of his dearest favorites to utter was besmirched by a flat lie, and his most beautiful poetical image destroyed by a grossly sensuous error.

But be of good cheer, my reader; the devil made a good move, but shall lose the game nevertheless. The falsehood poison has soon spent itself, and the powers of the sick increase. No longer do the shepherdless dogs drive the flock asunder in a hundred different directions. You live, my reader, and hear the voice of me, the dead, – and as though heralded forth by trumpets, you learn that the crucified in you and in me is also victoriously and gloriously risen again.

XI

It was three weeks before the body of my father was found. A stormy nor-wester had thrown it high up on shore at the foot of the dunes not far from the mouth of the Rhine, and a clam-digger came to claim the promised reward. My mother went there with me and prayed a long time by the side of the body. I did too, in my own way; that is to say, with a constant reservation, as one might write a letter to someone whose address one was not sure of. Nevertheless every prayer is a suggestion in which through words of invocation one creates an image of a Deity and through forcibly uttered exhortations and protestations changes one’s own soul. Is there in any act greater possibility for self-deception? As a child and youth, it is still possible to observe oneself praying and to continue in the belief that one is acting worthily and honestly. But for a man, self-observation during this act usually also carries with it shame at the game that he is playing and the pose that he assumes.

The body lay in a coffin, already closed, in a tiny church of the fisher village, and it seemed as though my father’s surviving spirit mocked me for the trifling words with which I, foolish boy, thought to reach and to move the soul of clouds and sea, of sun and stars. How childish the burning candles and the chanting voice of the priest seemed, with the roaring of the wind over the reed-covered sand hills, and the glowing eye with which the setting sun looked upon her earth from across the sea.

When the funeral was over, we decided to leave Holland for my native country. There, in Rome, I would, if anywhere, find my way back to the mother church. Solemn, talking little, full of expectation, and usually deep in thought, I travelled swiftly across the continent in the company of the two women. Italy, that I had not seen for many years, lured me with a thousand sweet memories, with the combined charm of the wonderland of sun and beauty which it is to all Northerners, and of the world of dear childish moods, whose deceiving sweetness increases with distance and length of separation, and can make even the most barren country gleam as a place of refuge and consolation. With a little more experience of life I might have considered beforehand that the real Italy could not fulfil all the blessed promises of the imaginary Italy. At the beginning they did indeed all seem to be realized. It commenced with sunshine, and the vintage – golden light upon browning foliage, merry country folk and song; a gleam of a better world after the dull and solemn North: a glorious sensation of being at home among people who like myself dared to say something graceful and to do something wanton; the beloved flexible and vigorous sounds of my mother tongue, and the great joy of the people’s craving for beauty and elegance down into the very lowest circles: roughness and wildness not without a certain dignity, not simply rude and coarse as with the Northern barbarians: a poor lad in rags who sings something on the street that penetrates my inmost soul. Ah! how little the rude among this Dutch people can do or say that penetrates my soul! If my reason did not tell me, what then could convince my heart that they and I are beings of a kind?

I cannot dwell here on the charm with which my native land stirred my emotions when I beheld it again. It has nothing to do with the task and the duty that I fulfil in these writings. Hundreds of writers can delight you with subtle sensuous fancies and can comfort you for a moment with beautiful visions, warming the cold indolent spirit by colorful, glowing or gracefully woven words. My task is to give lasting consolation through the unsensual force of unchanging thought, so that you will know a point of rest in all sorrows and can taste every pleasure with calmer attention.

In Rome my disillusionment came with the rainy days of winter. Then all at once it penetrated my consciousness from every side, like a cold draft through broken window panes – the realization that something was still wanting here, that in the North had been attained: an established order of institutions, a general moral integrity. The half-forgotten shadows of my childhood, hidden behind the beautiful, came to view, called forth by kindred miseries. We had to live comparatively simply, and my dignified old mother, as well as I, had to climb the four chilly, dimly lighted, stony flights to our apartment, where it was cold and uncomfortable too. To let Lucia go about alone in Rome, like an English girl in London, was simply out of the question. I myself had to be very much on my guard against suspicious persons who whisperingly accosted me with foul proposals. And a stroll through the section San Lorenzo on a bleak December day, where I saw, how my poor people, kept in ignorance and filth, manfully battle against suffering and misery, made me feel that Italy, when her glorious sunlight fades, is still ever the land of the “sofferenza” and still deserves the cry of lamentation:

“Ahi, selva Italia! di dolore ostello!”

This sorrowful word never leaves me; often do I sigh it through the stillness of my gloomily respectable house, the abode of the old Dutch merchants; and then too perchance I scream it out into the gale on the open sea-dike where my petty fellow citizens cannot hear it.

In this gray, beclouded, chilly land, where the bleak, restless wind bends low and razes to the ground everything that standing alone would lift up its head, less rude anguish is suffered nevertheless than among the sunny, luxuriant, blue-skied hills of my beautiful native land.

But this does not imply that the Italians should envy this so much more methodical, cleanly and prosperous nation. For glowing life and blooming beauty fare still more madly among the Hollanders, and sharp anguish is more salutary to man, and preferred by the genitive soul of humanity, than the unfelt evil of ugliness, of dullness and of the great and beautiful passions stifled by fear. Everywhere in the present world a minority sensitive to beauty exists among a great horde of cads. But in no country is the minority nobler, but smaller also, and the horde more caddish than in Holland – and in imagination I often see the Neapolitan tramp and loafer stand out as a prince or nobleman among the inmates of a Dutch village inn, or hall for more respectable entertainment. But your purse and your life are safer and the average standard of middle-class respectability higher here below the sea level than in most countries above.

The first ones that I sought in my native land were the priests, whom my father had always made me shun. My mother’s sentimental wisdom did not satisfy the wants of my reason, and she herself thought that I should be easily and swiftly convinced of what, to her, seemed so evidently true, if I but heard someone versed in the eloquence and the logical argumentative power which her intuitive knowledge lacked.

But ah me! we were sadly mistaken there, my mother and I.

Her position and rank enabled her to refer me to the very best address; and none less than one of the most powerful and influential prelates of the age, an intimate of the Vatican and a political celebrity, was to guide me, youthful errant, back into the path of salvation. I was much impressed by his great name, and in the beginning I also could not withhold myself from the suggestion that goes out from each one into whose hands the herd has pressed the magic rose of deference and subjugation. But neither his environment, – a gloomy apartment tastelessly furnished in bourgeois style, – nor his outward appearance, a bony, half jovial, half cautiously cunning, more or less boorish face upon a heavy unwieldy body, was adapted to strengthen my illusion. He was very genial, talkative, good-natured, and made a little kindly intended speech to which I sat and listened with the conviction that I must be making a confused, distressed and foolish appearance.

Subsequently he committed me to the care of one of his younger disciples, a pale, seemingly timid, but, as was soon manifest, very strong-willed, ambitious young priest, who scrutinized me with well-nigh impertinent searchingness, like a doctor his patient.

I did not let my mother notice the tremendous shock that I experienced at this first visit, as she betrayed her hopeful expectation by a painful agitation. For her sake, too, I went on and moved in the circles which I could not really believe quite so bad as my father had pictured them. But I could not carry it through very long. Even on the street I would shudder with repulsion when I saw the insignificant, coarse, often positively unpleasant and villainous faces peering out from under the rough, black felt hats. It was as though they bore upon their foreheads the mark of guilt for the misery in which my poor people were toiling. And no sooner had I gained sufficient knowledge of the sentiments, the desires, the ideas that peopled the spiritual world of the young man appointed as my shepherd, then I knew once for all that his labor would be vain.

He was not an insignificant man, the young priest, nor was he an ignoble character. At the time I learned, in one moment, to conceive for him a deadly hatred and contempt. But these are some of our Italian extravagances. I expected and longed for a hero to help me – and when anyone came to me with this pretension, but fell considerably below the mark of a hero, I wished him to the devil and would have liked to kick him out of my door. Here in my house of meditation by the sea, I have learned to consider that the young priest possessed many talents, great learning, a keen knowledge of human nature, a clear, practical mind, an ambition careful enough not to seek base means for attaining the firmly desired goal, and a religious conviction which, whether inborn, acquired, or adopted, needed no further confirmation, and gave him sufficient tranquillity of mind to set himself with all his might to acquire the things which, among those his religion allowed, seemed to him the most desirable.

But oh! the deadly and sterile assurance of these people. Their confession of faith was not a living, blooming thing that under continuous distress and delight, daily revealed itself as richer and more beautiful; not a constantly changing, flowing stream, with its substance watering and making fruitful the entire world; it was a heavy, unchanging, tightly shut, square strongbox that stood in a comer of their lives, safe and well stocked, from which, at stated times only, and in proportion to their moral needs, they went to cut off the coupons of tranquillity of mind and spiritual consolation.

He was so astonishingly calm, so tremendously sure of himself, so well versed in his patriarchs, so practised in all logical disputes, so thoroughly at home in all the eaves and the alleys, the case-mates and the bastions of the citadel of his faith, that it seemed as though he might dare take it up with all the doubters on earth. And yet how poor he seemed to me, how naked and miserable, locked up in his formulated system, like a bug in the hollow of a dead piece of wood, helplessly adrift upon the wild waters of reality. He was not a narrow-minded fanatic either, and knew the issues of science as well or better than I – but he had his words, his formulas, his logical snares and ropes, in which he caught all these troublesome and unmanageable truths and hitched them to his car of faith: the true word, the correct argument, the convincing phraseology that is the fine and artfully painted panorama which the devil employs to separate us from the free true world.

I was exacting in those days and was not contented with the people, who were no better than they could be. I did not understand that they felt it as a duty to submit to the ideas of the group, just as I felt it my duty to break loose from it. I did not recognize the relative value of their virtues, because they seemed to me like cyphers, in front of which the unit of highest virtue, the naught-fearing love of reality, was missing. And I was still too timid and too modest to give every man his due cold-bloodedly, to break the bond of absolute sincerity with him, and to mount the steep path of pride which each truly pious man, – as you and I, dear reader, – alas! is obliged to take against his will and pleasure, under penalty of losing time, life and strength, and the subtle discernment of God’s loving signal light, in idle strife and struggle.

I shall not name the man here at present: he is already a cardinal, and when you read this he may be pope. Through negative influence he has exerted a tremendous effect upon my life. My mother admired and honored him highly, and it was as though with her own hand she thereby took the shining halo from her head and smashed it upon the pavement. I could not be mistaken in this priest: the very highest humanity, the fine tentacles constantly reaching out toward the divine, the continuous growing and seeking, the true life were wanting in him. When I wanted to ascend this path, he became blind and lame and refused to follow, escaping and evading me by all kinds of winding rhetorical paths, with a perfectly innocent expression of ignorance upon his pale, calm and self-satisfied countenance. It was as though his eyes congealed – of my burning desires they knew nothing. He could say every thing that he believed, felt and desired, and the unutterable that made him feel and desire thus and so was to him a word, not a vehemently and helplessly loved and longed-for reality, as it was to me. This I saw, I felt, I apprehended; there was no possibility of doubt. And thus I learned two most important truths: first that all talk about the chiefest part of our being is mere talk, that is to say, prattle and chatter, worth no more, no less, and just as misleading and inadequate for mutual communication and conviction, as all speech; secondly, that even the best men in their most profound and sacred feelings let themselves be ruled by other men, or groups of men, not necessarily better than they, and that they do not realize this constraint, but go on thinking that they themselves conceive and feel and accept with independent judgment what is thrust on them by other human beings or human groups.

For this priest considered himself more godly, wiser and better than my mother and I, and all his masterly eloquence only proved the contrary to me; and yet I saw that my mother was servile to him and adopted from him what he again had adopted from the large group of his equals and kindred spirits, and that all this took place without their realizing it, through personal influence, and never, as they contended, through the clear sense of the absolute, with the free judgment directed only by God’s subtle guidance. What became now of all the beautiful light of Grace and Revelation? persuasion! nothing else! impress of personality on personality! as the teacher impels the child, the market crier his peasants, the general his loyal soldiers, the judge the timid witness, and as the ruling idea – public opinion – impels every individual, wholly beyond all reason or judgment, or absolute sense, no matter how strongly, we all may imagine the contrary.

These are subtle, cruel truths that deeply and grievously penetrate a youthful spirit if it be open to them. You, dear reader, as an all-renouncing lover of truth, know them as well as I. You know how terribly corrosive, like a sharp acid, is their discovery, leaving scarcely any of our ideals uncontaminated and sound. And consider besides that my spirit was broken by the terrible memory of the struggle which for years I had carried on with my father, and of his awful death caused by my clinging to ideals that now indeed all seemed nerveless illusions.

In my artlessness I had thought that the church in which my mother found peace and consolation would elect none but chosen heroes among men as her servants and priests. The very best would scarcely be good enough for such a dignity.

Instead of this I saw how the first youngster that came along, with a little hard pegging and servility could work his way up to the priesthood; how the average stood no higher than the common masses; and how, among my people, they were more looked down upon and derided than venerated. And even the very best among them, the highest dignitaries, were not the heroes, the poets and the sages, who by virtue of their great human gifts were fitted to be the elect and leaders; but merely the clever and ambitious, who possessed a little more of that particular proficiency which helps one on in politics, too – but has nothing to do with the divine.

If ever I stood close to ruin, it was then. I had lost all hold. My beloved was far away in the arms of one whom I deemed unworthy; my saint had lost her crown; my father’s voice now seemed to ask me with mocking emphasis whether it had not been better either to continue living with him or to go with him into death.

Do you know who saved me, dear reader? Not the beautiful Lucia, whom I pitied with tender compassion because she was, after all, nothing but a slight feather upon my mother’s breath, – but none less than Satan himself. Satan saved me, Satan, dear reader; hold this well in mind! Here is the profound explanation of his nature: he saved me because he manifested himself so clearly and unmistakably that I simply had to continue believing in him. And whoever believes in evil as evil cannot be lost. Just as I, even as later the young scapegrace Nietzsche, wanted to make a bolt over good and evil, I faced Satan, and the evil one was so kind that he did me a better turn than any kind human being ever did me.

As if to manifest himself very plainly, Satan, following the custom of all mighty principles, became incarnate. I came into contact with a young seminary student, who bore the name of an archangel and with it a face that resembled that of the prince of fallen angels more closely than any known to me. He even, as if to emphasize this, twisted his black locks above his low forehead in such a way that two horns appeared to be hidden under them. His eyelids hung rather low over his brown eyes, that peeped out furtively, and narrowing, twinkled kindly, while the straight thin-lipped mouth, above the long chin, uttered the most cruel sarcasms in a high, almost feminine voice.

And yet it was just this man who attracted me more than anyone I had met in clerical circles. In the first place, by reason of his wit; for he was an Irishman and full of those sharp and delicious jokes to which I was very susceptible; but also, because he was the only one who seemed to understand something of my great, dumb, impotent wrath at the universal unwillingness of mankind – which at the time I had not yet learned to look upon as impotence – to recognize the contradiction between their teachings and their life. Once when he had attended a conversation between my young teacher and myself, in which, as was my wont, I had made fruitless efforts to make him sensible of what was lacking in the entire priestly institution and to free myself from the meshes of his arguments, he said in leaving:

“You come at an opportune moment, dear Count Muralto! The rôle of ingénue has long been vacant in our company. But you need not assume it any more toward the directors. They are already aware of it now, and there is such a thing as laying it on too thick.”

This remark aroused in me great astonishment and interest. I immediately began to question Michael. Above all, I wished to know how he found it possible, with such thoughts in his head, to wish to become a priest.

“That’s not so difficult,” said Michael, “if only you learn to keep order in your thoughts. It all depends on order and exactness, on a careful double bookkeeping. Every good business man has a private bank-account which has nothing to do with the business. In the same way we must learn to keep our private thoughts out of the business. That is all.”

“I am afraid that I shall never learn to look upon the most sacred office as a merchant’s trade.”

“Well played, dear ingénue!” said Michael; “but on the verge of foolishness. To look down upon merchants and business is no longer naïve, but foolish. Without merchants the Holy Father himself would starve in prison. The whole world is a trading concern and there’s no harm in that. Our business we rightly call the sacred business because, at all events, it is still the most trustworthy firm in existence. I consider it a great honor that I may be its youngest servant and am thankful that at the same time it can, if I keep my wits about me, also become a pleasure. The demand that I keep the private account of my ideas carefully separate from the ledger of the firm, so as not to cause confusion, I consider very just and moderate. It is so in all large and practical affairs. There’s nothing like order, said the farmer as he screwed the lid on the coffin of his grandmother, who lay in a trance and wanted to get out again. Can you make a uniform that will fit every soldier? Can you fashion a net in which each little fish will find a mesh exactly fitting its own dimensions? No doctrine is true for everyone, and no law is just for all. Each must have a care that he get through the meshes.”

“I must admit, brother Michael, that I think your cynicism more tolerable and more upright than the obstinate hypocrisy of our prelates. And what you say about the law that cannot be just for all seems to me worthy of consideration.”

“Cynicism! hypocrisy!” brother Michael cried out with a silencing gesture. “My dear young man, how wildly you throw your rotten apples. A dog is a good-natured and clever animal, but for that reason it is not doggish to discriminate correctly. And as long as you artless blockheads do not understand that proper and successful hypocrisy is the primal Christian virtue, the practising of which belongs to the highest religious duties already taught by the Trinity, so long nothing will come of the Kingdom of God.”

After this conversation, about which I said nothing to my mother, I changed and my attitude became more reserved, cautious and suspicious. More and more I began with profound amazement to understand the curious and appalling condition of our social system. But meanwhile the turbulent passions in me were not calmed and my difficulties remained the same. As long as I lived in the hopeful suspense of the shipwrecked who believes that the haven of safety is in sight, the dogs were still. But when this again ended in disappointment, they grew restive, bold and troublesome. With every weakening of the spirit and joy in life our wild beasts get a looser rein, as a ship when its course is blocked pays less attention to the rudder.

The more I was disappointed in humanity, the more I began to give ear to the women who in Rome, more vociferous than in London, rioting and ranting often like unto a band of mænads, go out at night, upon the hunt for men. And it was not many weeks before just that peculiar temptation which does not put itself forth with wanton or charming thoughtlessness, but with good-natured and cold shamelessness debases itself, had discovered me in my defencelessness and made of me an easy prey.

The complex feeling of self-contempt, shame, assumed light-heartedness, fear of undesired encounters, and yet more despicable fear of thieves and cut-throats, that in the shadow of the dark doorways of Rome’s disreputable houses, luxuriantly flourishes in the soil of a bad conscience, is not deserving of envy; especially when, as in my case, there is the aggravating circumstance that, in face of an entire haughty priesthood, one has dared to consider oneself a better man, and has shown this more or less.

Thus it was a monstrous shock for me and a most miserable cold douche of temerity over my proud aristocrat’s heart when at such a moment, my temptress having struck a match on the wall, the brightly flickering flame suddenly lit up the satanic visage of brother Michael, who, after first having leered at me cautiously and a bit perplexed, broke out into a truly devilish burst of laughter.

“Well met! Well met!” he cried out in his mother tongue, and then the witches’ words from Macbeth: “When shall we three meet again?”

I confess, dear reader, that I stood there most miserably confused and ashamed, absolutely and utterly without self-control. But I stuttered out something resembling a reproach and a justification:

“I, at least, wear no clerical garb.”

“Neither do I,” said Michael; “I am incognito on private business.”

“Oh!” said I scornfully; “concerning the double book-keeping!”

“Exactly, dear ingénue!” said Michael, with his most sweetish smile. “Concerning the double book-keeping, you have remembered it well. But go on, don’t let me disturb you! Perhaps I’ll be back later.”

But in my fright I had already turned about, and ran swiftly up the street, followed by some not very flattering remarks from the woman who had been disappointed in her pursuit. Michael overtook me.

“Two negatives constitute one positive,” said he. “Two sinners together arouse virtue. It seems to me we might as well have converted the fair sinner also.”

Like an instinct for self-preservation in the most desperate danger, so man follows an instinct of self-justification in the most hopeless disgrace.

“Brutes we both of us are, Michael, but I at least acknowledge it. I loathe myself. You, tomorrow, must don your saintly garb and hide under it your rottenness and foulness. I do not envy you.”

“It does not befit us, dear Muralto, to loathe one whom God has created after his own image. We have every one of us been saddled with a portion of filth and it does not seem enviable to me to work that off alone, as you. I can go to confession and belong to a large friendly circle, where they one and all are bitten by the same fleas and must chop with the same hatchet. We understand one another, and trust one another and forgive one another and help one another. There are weak brothers and strong brothers, we all of us know that, and we do not despise one another for that reason. This seems to me a much more desirable way of carrying your burden than as you do, who shoulder it alone. We at least do not dissemble toward one another, but you play the part of ingénue, not only toward the entire commonalty, but even toward us who know quite well what to think of your pretension to moral superiority.”

I felt that I should succumb to this struggle. I gave it up. With a cool bow I parted from him and from that moment avoided all association with younger or older members of the clergy. Though I was willing to assume that I had not met the best soldiers of the camp, still the honor of fighting in their ranks did not entice me. I preferred, after all, to fight it out alone.

From this moment on my seclusion begins: I felt that Michael was right – my pretensions were ridiculous, I had nothing by which I could claim superiority, I was a hypocrite, I played an underhand game as well as they whom I seemed to look down upon.

And yet – and yet – I felt that I was not understood, that my erring was different from theirs, and that my piety had a quality lacking in theirs. And this undestroyable consciousness of a superiority, which I could not make prevail, of an inner life which I could not find in anyone and could reveal to none, drove me back into total, absolute solitude and inner separation from the human world in which I had to move.

This is an old story that constantly repeats itself. You know it all too well, do you not, reader? And we are not the only ones to undergo this process. In thousands and thousands of every generation the new life attempts to break the old group-ideas. In most of them it is overcome and subjected to the old. In a very few it breaks loose, prevails for a moment, and then is annihilated in the tragic destruction of body and soul by a death of torture, suicide, or insanity, as an inspiring example for a few, as a disheartening warning to many. In still others, as in you and me, dear reader, it finds a way of maintaining itself in the hostile world, protected by a tough hide of pretext and disguise, as the tiny seed swallowed by the birds withstands assimilation and, thrown out, finds a way of growth.

Thus for twenty years I have wandered about like a stranger in the world, apparently wholly subjected and belonging to it, but inwardly totally estranged, leading an independent life of my own: all this time inwardly struggling without rest, without peace in a battle apparently hopeless; until, strengthened and taught by a brief period of bright, true living, of blithe, vigorous action and nameless, deep sorrow, I have now entered with wholly different feelings, with trust and resignation, this last voluntary hermitage, to build with glad delight and joyous insight upon the mansion of the future.

I told my mother that nothing would probably come of my priesthood. She listened to it with the passive calmness which had grown customary to her through continuous practice in forced resignation, but which did not hide from the subtle observer the undercurrents of very ordinary human passions and desires. I had gradually come to observe these so plainly that the lack of self-perception in her grew constantly more difficult for me to bear without irritation.

This time I saw that she readily abandoned the proud hope of seeing her son a priest, for the possibility of now achieving the realization of her favorite marriage scheme. But she intended to show only sorrow and compassion, and shaking her head, she said:

“So your pride is not overcome, the viper’s head not crushed, poor Vico?”

“I am obedient to that which is most divine in me, mother.”

“Your human sense, you mean? Or your human pride?”

“Mother, what other means have we for distinguishing the truth save the sense that tells us: ‘this is true!’ exactly as our eye tells us: ‘this is light!’ and our skin: ‘this is warm!’ Would you have me say: ‘this is darkness,’ where I see light, or ‘this is right,’ where I see wrong, only because you call it right?”

“I cannot argue with you, Vico. Do what seems right to you. I have learned to be resigned.”

“But you desire my happiness, don’t you, mother?”

“Ah, dear son, I wish that people would stop seeking for their happiness. It is all deception and vanity, a bright soap bubble. I have never known happiness, but have learned to sacrifice all pleasure and all joy for love of the Saviour.”

“Listen a second, mother!” said I, now no longer wholly suppressing my anger; “if you tell me that there are phantom joys and false happiness and that we must be careful not to fling ourselves away on these, I’ll admit you are perfectly right. But if you want to make me believe that the desire for joy and happiness, which was given to all of us, is a devilish invention that we must not obey – then I call your world a chaos and your life an offence. The very deepest, all-controlling basis of our passions is that for happiness and joy, for the true, lasting, peace-giving happiness, that we sometimes mistakenly seek in idle pleasures. If God has created us with the intention that we should not follow the most profound, all-controlling passion he has planted in us, then God is a foot who has given life to cripples. Profoundly as I have searched myself, I always find the impulse toward light, toward beauty, toward happiness – to wish to turn me from it is to wish to destroy me. Never will I be able to follow another guiding star, for I have none, nor do I see one in any other person. And to none, to none on earth or in the heavens, shall I subject myself so slavishly as to deny for him my true, profoundest nature.”

My mother carried her handkerchief to her eyes and shook her head with a sad shrug of the shoulders, but she did not reply.

Then as a lure I dropped a word, to see whether I understood her rightly – better than she understood herself.

“Isn’t Lucia coming? We were to drive to the Pincio?”

The handkerchief dropped and her eyes sparkled a moment. “Lucia? Of course she is coming. I did not know that you intended to go with us.”

Then I knew that I had guessed right, and it was this that estranged me from my mother, while I gave in nevertheless to her unconscious desire.

XII

Call Holland a dreamy country because its beauty is as that of a dream. Sometimes it is black, wildly inhospitable and dispiriting – and suddenly, in calm, mild weather, the entire country with its trees, canals, cities and inhabitants sparkles in an indescribable tender radiance, enhancing everything with a deep mysterious meaning impossible to explain or describe more fully, and resembling the peculiar beauty of dreams. One must have seen my little city from the sea on a still, clear September eve, when the sun goes to bide behind the bell-tower, flooding the cloudless, luminous blue-green heavens with orange and gold, when pastures and the shadows of trees merged in a fairy tinted blue haze unite in wondrous harmony – when the milkers come home with heavy tread, balancing at their sides the pails of cobalt blue – when all that sounds is harmonious from the striking of the clock on the tower to the rattling of a homeward driving cart, and all that breathes from the coarse Hollanders to the dull cows seems wrapped in this selfsame peaceful, poetic evening bliss – one must have seen it thus to understand how much all this resembles the wondrous illusion of our dreams, when in some inexplicable manner the simplest object gleams with a glow of heavenly splendor and unspeakable beauty and for days can fill our memory with the bliss of it.

But the inhabitants of this dreamy little country do not like to be called dreamy. As I understand the word, it is a compliment better deserved by my own countrymen; but the Hollanders themselves feel flattered, though quite erroneously, when I casually remark at the club that the Italians are a much dreamier people than they. To the Hollander a dreamer is a blockhead and a dullard, and our broker, a little fellow with gray beard and little leering cunningly-stupid eyes, who thinks himself very smart because he knows bow to eke out a profit everywhere and thus to swell his bank account, always states with much satisfaction that he never knew what it was to dream. When he sleeps he sleeps absolutely and is conscious of nothing, thus – of less even than when he is awake. And the doctor – a fat jovial young fellow of strong mulatto type and popular for his good-natured cordiality and stale college jokes – says that all dreams are pathological and the best medicine for them is a good cigar and a stiff rum punch before retiring.

A Dutch peasant in his blue blouse, on a meadow flooded by the golden evening sun, amongst the black and white cattle, with a background of white and pale green dunes in fine undulating outline, is a marvel of dream beauty. But he himself knows nothing of this, as little or even less than the cow beside him. And the broker and the doctor only recognize it when a dreamer such as Rembrandt or Ruysdaal has revealed it, and the papers record how many thousands of golden gilders their reverie has yielded. But in my country the humblest peasant lad, clambering barefooted and singing down the Piedmontese foothills behind his black goats in the golden evening light, is enough of a dreamer to have a clear conception of the grand concert of beauty whereof he is a single tone. In the cities it is of course equally bad everywhere, and dreamers are as rare among the sleek, smart officers and loungers of the Toledo in Naples as among the portly, blond-bearded sons of the merchants and shopkeepers in the Kalverstraat at Amsterdam.

Now it also seems to me that he who dreams is more awake than he who sleeps, and that he who spends a third part of his life in utter unconsciousness better deserves to be called a sleepyhead and dullard, than he for whom the dark nights are also vivid and rich with pulsing life. To me it has always seemed a shame to lie like a stone for so many hours, and to arise from sleep no wiser than when we sank into it. And after having experienced several times in my early youth that sleep possesses riches of sensations and a wealth of rapture that surpass the intensest joys of brilliant day, shedding behind them a radiance that penetrates the brightest daylight as sunshine penetrates an electrically lighted hall, – I began to pay more attention to my dreams and, especially in dreary joyless days, to look forward to the nights in which I had unmistakably felt the shining presence of such great treasure.

As to the doctors’ opinion regarding the morbidness of dreams, I refer again to my observations on the philistinism prevalent among physicians, and I know from very positive experience that there are healthy as well as morbid sensations in sleep, precisely as in the day-life. I may speak with some authority because in my day-life I never experienced any serious morbid disorder and no doctor could ever cast a doubt on the excellence of my health. Yet for me a dreamless night is a bad night, and I call the man who passes his days in the following of perverted and inharmonious impulses, in deviations from the good instincts for refreshment and nourishment, for propagation and accumulation, for peace and happiness, and his nights in dull unconsciousness and thoughtlessness, dead as a cork, or at most, a little mad temporarily from foolish and confused dreams, – such a man I, with good reason, call sickly and abnormal.

For our highest instinct, that like a stately royal stag, proudly holding aloft his widely branching antlers, should take the lead of all the wanton and timid flock of our impulses and passions uniting and guarding them, is the impulse toward beauty, toward sublimity, and toward purest blessedness. Even the mighty passion for knowledge, which impels us so untiringly to seek for the secret of life, is subordinate to this, though it is the second in rank – the most beautiful hind of the flock.

And if in our sleep and dreams we perceive, more distinctly than in the day life, signs of the highest beauty and the purest bliss, – should we not then give them our closest attention?

And this I would now point out to you, dear reader, as the first new idea, strange – till now – to the present world, the first thought-child pulsing with life and future promise, born of the profound union of my experience and contemplation:

The solution of the secret of our lives lies in our dreams.

You think – do you not? – that this solution is not attainable to man. Nor indeed is it – at least not to mortal man. And yet all mankind, through the medium of its naturalists, is patiently and hopefully seeking it. But, though they have already unearthed much that is useful, measuring and recording and comparing with ever finer and sharper instruments, they are still digging in a direction that inevitably leads into a blind alley.

For the manifestations of day-life, the only ones that attract the attention of the searchers, do not reach beyond the grave and end with the withering of the body. But the manifestations of sleep, yet unexplored and unmeasured, begin where the eyes are shut, the ears do not hear, the skin does not feel, and extend into the regions concerning which we want enlightenment as much as – yes, even more than – concerning the sphere of day.

As long as I can remember, I have always been a great and vivid dreamer; therefore I know I must count myself among the breakers of suggestion, among the pathfinders, just as you too, dear reader and sympathizer, are one of them. And therefore, also, when the ideas of the group and traditional creed became too narrow for me and neither the words of my great hero brothers, nor intercourse with my contemporaries, nor the latest discoveries of science could satisfy me, I could forthwith see an outlet and discover light on a path which no one had yet pointed out to me and none, before me, had trod. Thus my alienation from the world has not made me unruly. Thus alone is it possible for me to find peace and contentment in this life amid narrow, sordid souls and barbarians. For aside from my monotonous daily life, with brief moments of rapture aroused by the beauty of these low lands and the sea, by work and study, I have the rich nights full of marvelous mystic realities which I gratefully and attentively observe and record by day. Thus, despite the loss of all that was dear to me, I am happy in the consciousness of being a useful laborer in the fields of the future, ploughing.

“For the promise of a later birth

The wilderness of this Elysian earth.”

Before, therefore, speaking to you of my marriage to Lucia del Bono and the long, outwardly prosperous period following, I must acquaint you with my nocturnal observations.

The dreams of terror and bliss, that to you too surely are not unknown, I dreamed with vivid intensity. And it had immediately struck me that their vehement sensations – the inexplicable, deadly, hopeless terror and disgust or the wondrous, perfect bliss were quite disproportionate to, and could not be explained by, the things we saw and experienced in the dream. I remember a dream of a bare, gray room, without windows or furniture, and moving about in a corner some indistinct object, whose terrifying weird impression could make me shudder even by day; another one of a small, narrow, square courtyard enclosed by high walls overgrown with ivy, which was also gruesome and appalling beyond description, – and then again blissful dreams of meetings with a strange youth or maiden in some unknown garden, or in a rocky valley with gigantic golden-leaved chestnut trees, whose memory filled me with sweet delight for days and weeks – yes! that even now in my old age can make me happy when I vividly recall them.

No one hearing such a dream recounted would be able to comprehend its impressions of terror or delight. Only this was plain to we – that the blissful dreams dealt with love. In my earliest youth it was a boy whom I would meet in my dreams and who by a single word, without much sense, would make me marvellously happy and the scenery around him glorious; later it was a girl. The boy and the girl returned several times, though not very often, and did not resemble any friend or sweetheart of my day-life.

At first the weird terror seemed much more mysterious, for it was connected in some unaccountable way with the simplest and most innocent objects and scenes I dreamed of.

We, indeed, talk of nightmare and usually seek its cause in a poor digestion and the doctors talk a great deal about improper circulation and suggest all kinds of remedies. But throughout a long life I have been a close observer and have come to the conclusion that indigestion and improper circulation are no more the cause of this nightly terror than of rain and wind, though a frail condition will make the one as well as the other harder to endure. Wait, my reader, until you are as old and experienced a dreamer as I am, and you shall see for yourself these terror-inspirers and bloodcurdlers, these buffoons and jesters at work in the shapes in which Breughel and Teniers portrayed them in so life-like a manner. You shall learn to know their tricks and malicious inventions, and the queer furnishings of their dwelling sphere. You shall learn to track them, as it were, – as the dog tracks the game – by their peculiar scent of gruesomeness. You shall see them unfolding their loathsome and dark spectacles before you -their battlefields reeking with blood, their swamps filled with corpses – besmirching your path with mud, and playing fantastic tricks on you without its causing you the slightest degree of alarm or fear, or depressing you as it did before you knew the cause of all these things – because now you apprehend them in their wretched malignity and dare to face them and, if need be, duly to chastise them.

These are the creatures that Shelley calls

“The ghastly people of the realm of dreams,”

and of whose miserable existence and restless activity neither he, nor Goethe, nor any other of the world’s sages and seers ever doubted.

Indeed, would not this doubt signify that we are ourselves responsible for the multitude of horrible, utterly vulgar, heinous and vile or obscene illusions that menace us at night and yet all bear an unmistakable imprint of thought and imagination, compiled with reason and deliberation, and thus betray a thinking mind though a low-thinking one? Do you not know the dream in which you know yourself to be guilty of murder, of bloody murder through covetousness, of theft, or of plotting to kill and inciting the innocent to it -with all the horrid retinue of fear of discovery and lies upon lies to escape it? And do you hold your own soul responsible for this? Or do you believe that chance can beget such artfully contrived complexities?

It was this sort of deception that incited me to indignant defiance. The war I had to carry on by day against my troublesome passions, also put me on my guard at night, and I would not absolve myself with the excuse that sleep renders irresponsible. For I knew that it was I, myself, I, Lodovico Muralto, an honest, well-meaning fellow, who in the dream-life of night had done and felt all kinds of malicious wicked and low-minded things, and I would not have it.

Not only the baseness, but also the absurdities of dreams, exasperated me. Night after night I was imposed upon and led about by the nose in the most ridiculous fashion. It often seemed as though my most earnest resolutions and most sacred feelings were the very ones to draw their shafts of ridicule. And morning after morning it was not only with surprise, but also with growing shame and wrath that I discovered on awakening, how absurdly I had again been fooled. This could not issue from myself, it must have been thrust on me; it was suggestion, infusion, that menaced and confounded my mind and judgment, and I was determined not to endure it. I would not stand it and earnestly sought a means of defending my healthy soul and free judgment. Thus I may say that my vehement lifelong struggle for self-purification and advance toward salvation was doubled, being carried on by night as well as by day, and indeed to great advantage. For it is the same soul, and they are the same forces which by night as well as by day act and react upon one another, and life with the physical senses of day has been made not a little clearer to me by the nightly senseless life.

I accustomed myself to memorize carefully in the morning what had occurred to me throughout the night, and in the evening before going to sleep to form fixed resolutions, auto-suggestions which should continue working also in my dream life.

And I realized that the first essentials were: observation, attention, self-consciousness also in dreams. Who would not be cheated must be on his guard. Thus while dreaming, I wanted above all to realize that I was dreaming and not to lose the tie of memory connecting me with the day-life. Every night I stood before the dark cavern of sleep, like Theseus with Ariadne’s thread in his hand, and I knew, as you perhaps do too, reader, through chance experience – that such retention of memory is possible. Has it not happened to you often while dreaming that startled by some dangerous beast, or confronted by a steep precipice, you have calmed yourself with the vague consciousness: after all it’s nothing but a dream? This consciousness I wished to cultivate and to strengthen until it should become fixed and lasting. And after a while, one night while dreaming of a blossoming orchard in Italy, I succeeded in observing with thorough consciousness. I saw the branches as they crossed one another, and the festoons of vines stretching from tree to tree, whilst I soared through, a few yards from the ground, with a pale blue sky above me. And while observing yet more closely I pondered how it was possible to reproduce so exactly and minutely in a vision obviously emanating from myself and which I had myself created, the apparent motions of these myriad crossing twigs and the confusion of the young foliage. And in my dream, and realizing that I was dreaming, I came to the conclusion that this vision must be a reality, an objective reality as the philosophers of reason would say, because to me – the observer – it manifested a distinctly personal existence. As I soared by, the twigs described their apparent motions exactly as I had observed by day, and how should I, who could not even draw a tree, be able to create these extraordinarily compiled moving images? And at the same time, now thoroughly wide awake in the midst of what I recognized as a deep sound sleep, I pondered upon the visionary impressions of day-life which have been explained by the effect upon the wonderfully constructed eye, of infinitely fine, infinitely swift vibrations of light, which are sent out from objects whose construction includes a no less complicated combination of billions and trillions of molecules – and how these identical impressions with exactly the same results were now attained, as a clearly felt and calmly observed reality, while my eyes were shut and the world of day-life remote – thus that there must be something which could reproduce all these infinite combinations of light vibrations and molecular motions with an absolutely equivalent effect.

And before having yourself tasted such delight, reader, you cannot imagine my elation when, on awakening, I found that my attempt had met with success, that I had gone on observing – attentively observing, and thinking – thinking deeply and clearly, with full recollection and calm self-consciousness in that mysterious, senseless sphere of wonder and deception.

The philistine philosophers will talk of “delusion” and contend that only the perceptions of day are real and those of sleep a mere delusion. But I have said it before: there is no delusion, or – everything is delusion. What realities does the day possess beyond perception? And because the perceptions of sleep are more fleeting, more unconnected, more mysterious, does it follow that they do not exist or that they deserve no attention? Through the very strangeness of their nature, which has no need of our senses, their study promises richer revelations than are found in day-life, but what they primarily demand is steadiness and clearness of the mind that would contemplate them, with the same purpose and precision with which the realities of day-life are searched.

My delight at this first success filled me all the day, and the comfort and joy found in this unexplored domain of study has not forsaken me to the present day and has helped me to bear a hard life with fortitude.

I now determined, by constant practice, to go further, to observe longer and with still greater accuracy and also, above all, to try to what extent I could act voluntarily in this senseless sphere. In my first elation I hoped that I might sometime reach the point where I could pass from waking to sleeping without loss of consciousness, and night after night contemplate the dream-sphere with all the calmness of day – thus doubling my entire life. Moreover, I hoped to fight the evil and demonic, to seek the pure and heavenly and perhaps also to dig up from the unknown world of perception, other precious facts.

Of course my exaggerated expectations met with disappointment. Only very slowly can we gain ground in a field so wholly unknown. I must content myself with leaving behind a series of honest and careful observations which will be repeated and put to test by others. To you, my reader, if the time be spared me, I will bequeath them in writing for your perusal, well ordered as a guide for further research. I know that you can follow the path pointed out by me and penetrate further than I.

For the present I will only briefly mention that although my expectations were not fulfilled in the measure hoped for, yet not any one of them was wholly disappointed.

To retain the clearness of mind night after night throughout the entire duration of sleep – that I never achieved. The moments of observation were and ever continued to be of brief duration, and they came at long intervals. Sometimes there is nothing to observe for weeks; then again two or three good nights follow in succession. The conditions for satisfactory observation are: excellent health, perfect equilibrium of mind and body, and the deep refreshing sleep toward morning, when the body and the senses are in a state of absolute passiveness and calm.

Nell’ ora che comincia, i tristi lai

la rondinella presso la mattina,

– – – – – –

e che la mente nostra pellegrina

più dalla, carne e men da’ pensier presa,

alle sue vision quasi è divina.

A few times only did I succeed in falling asleep with unbroken consciousness. This occurred when I was very tired and fell quickly into a deep sleep. Then all at once I would realize with a wonderful sensation of joy and relief that the desired sleep had come, and I thought, enjoyed, observed, determined and acted with calm deliberation in the glad conviction that my body, whose weariness I no longer felt, had found its needed refreshment without necessitating a suspension of