Part 29 (1/2)
” Dearest wife, the difficulty is ever merely transferred; this will continue so, until we possess higher insight. I shall not pretend that as Milton I can justify G.o.d's ways before mankind, nor yet that as Dante I can say everything there in to be said concerning G.o.d and the Universe, nor even that as Spinoza, Hegel or Schopenhauer I can build up a complete system. That is unscientific, all true science is a.s.suming and computing. Of the highest Power we know next to nothing: but nevertheless enough for our life. We know that his laws obtain everywhere as far as our perception reaches, and we know that He works equally in the living and in the apparently not living, in the smallest and in the greatest, and that our life rests on faith in him, that our peace lies in His will. But of Jesus we know much more, for, scientifically, we see his expressions of life and we feel his effect upon our spirit. And that is over and above sufficient to comfort us in all our suffering and all our troubles. But future generations will know much more, will go much more surely, will lead much more beautiful lives and die much happier.”
”Didn't you tell me, dear, that Emmy, your first love, did not seem to know Jesus, but Lucia did? And yet you loved Emmy so and have seen her in your dreams and she has brought you to Jesus and to me. But Lucia has always remained a stranger to you. How is that?”
”Yes, it is so, Elsje. And I see no contradiction in it. Emmy lived in a dead, false Protestantism, but she was designed for something better.
Lucia lived in the warm, living faith of the Middle Ages, which, however, we are outgrowing. The Middle Ages knew Jesus and lived in him fervently, truly and really, as is manifest in their entire nature.
Their inner sensibility of him was much stronger than ours, but their knowledge, their definite realization of him was much more faulty.
Lucia's piety belongs to an earlier phase - never can it reconcile itself to ours. She is a perfect blossom on a more ancient branch of humanity. But she can never be perfectly mated with any who, as we, belongs to a more modern generation. My love for Emmy was not as deep and as strong as my love for you, Elsje. Never. It was a much more superficial, personal sentiment, not encouraged by return, not sufficiently powerful to stream out further. I never learned to love mankind through Emmy, as I did through you. And that Emmy in my dreams as it were reserved me for herself, and then brought me to Elsje, so that my power of love has attained to perfect, glorious development, that I shall never be able to regard otherwise than as the greatest blessing, the greatest privilege that Jesus ever let me experience.”
”And do you believe, dearest, even though now your work should remain entirely useless here, that humanity shall nevertheless be benefitted by our love?”
”I believe it. But it goes beyond my responsibility and beyond my care.
Our responsibility goes no further than our comprehension. I am simply obedient to what I recognize as my n.o.blest and highest inclinations. I act according to the beat of my knowledge. The responsibility I leave to Him, who gave us our impulses and our faculty of judging, whose wisdom and sensibility are so far exalted above ours as a human body is exalted above the most ingenious machine invented by man. But though now I am powerless to exert a direct influence, I shall not give it up and shall not rest. I shall write down everything and testify of Him.
And He in His own way and in His own time, will bring it all into regard and into practice.”
”Perhaps through our child,” said my poor wife; and my firmness forsook me.
x.x.xI
The child of our love lived only one day.
When, a hundred years earlier, it befell my brother Lessing that he lost his only-born after a single day of life, he bitterly reviled Christ in his sorrow. With cutting sarcasm be lauded the wisdom of this child, who would not enter life until he was dragged into it with tongs of iron, - and the same night departed again.
My brother Lessing was a devout man, but yet not sufficiently devout to revere the beauty, the majesty and greatness of Human Being amid the suffering he had to undergo. The true, living Christ had also called him to testify, and he did not in his testimony spare the Bible-Jesus, the artificial product of human fancy. But the belief in the future Glory of Mankind for which the suffering of the individual is not too high a price, afforded him no solace and did not reconcile him to the bitterness of life.
I will not laud my strength. I was as weak in my overwhelming sorrow as one might expect of a poor mortal. As long as my wife survived her child, my love for her gave me the strength outwardly to show nothing that might resemble bitterness or despair. When she too was taken from me, there was nothing or no one to force me to a display of cheerfulness and resignation, and for a while I was a crushed, beaten and broken creature, a faded, falling leaf.
But the knowledge, the spiritual, intellectual knowledge, could not forsake me even though all sensibility had been dulled and stifled by excess of grief. As long as we contemplate ourselves with the scientific eye, from the height of our inmost consciousness, so long too there is something that exists above pain, old age and death. He who accurately observes himself in suffering and old age, is thereby exalted above time and sorrow, for that which contemplates is always more and higher than that which is contemplated. And so in the midst of ray wretchedness I knew that gladness and eternal youth dwelt within me through this tiny spark of contemplative power.
I knew and never forgot that the Eternal in which we live does not take anxious account of a little more or less of suffering and does not spare his creatures.
It suffers thousands of seeds to perish in order that one of them may attain perfect growth. I knew that the pain I felt was the after effect of a craving now grown useless and that I should no longer be sensible of it as soon as I considered what had been attained, and desisted from the unessential and unattainable.
And I saw no reason to doubt of the supremacy of blessedness and joy above all sorrow, because I, insignificant individual, in a few short years of life had been made to suffer the utmost that I could endure.
I was weak, weak as all human beings, but an inconceivable spark of knowledge shone out like a bright tiny star above all my dark infirmities. And it is upon this little twinkling star, dear reader, that I would fix your attention, and not upon my frailties.
What else is it but weakness, miserable, lamentable weakness, that is spread out before us in the bitter invective speeches against Life by those who are called pessimists, by Schopenhauer, Wagner, Ibsen, dragged along as they were in the ebb of life toward the middle of this century?
I was born at the s.h.i.+fting of the tide and I know that the rising waters are bearing me upon them. I know full well that pure blessedness is not yet in Human Being, but that it must be created and that the first condition for its advent is the faith and the will, the courage and the strength of the Originals. Wherever true being obtains there is pure blessedness, and it is our part to attain this true being - but the first essential for it is the foreseeing conviction. For willing is creating and each of us, building in eternity, follows his own plan.
My optimism is truly not the hiding myself from inevitable grief, for with towering waves the sea of sorrow has pounded against my beacon towers. The fires were not extinguished and beamed out above it all.
But not a moment longer than I can help it do I allow myself to dwell on the dark, the gloomy and melancholy side of life. Nor shall I try to thrill your heart, dear reader, with scenes of melancholy, sad as the things may be that I have to tell you. The worst of all demoniacal aberrations is a pa.s.sion for wallowing in the mire of dreariness, of melancholy. Guard yourself, guard yourself against the dismal lime rods that threaten the free flight of your thoughts.
Elsje and I had frequently spoken of dying, but only when a vigorous mood permitted us to do so without sadness or apprehension. For the worst thing about death is not the actual dying, but the breath of horror that it sometimes casts upon our sensibilities.
That our age permits so few to live beautifully is sad, but it is far worse that it gives to so few the opportunity and the courage to die worthily. Our generation ill understands how to lives but it knows even less how to die. Most die, not the quite unappalling death of the hero, but the horrible Philistine's death, as Goethe called it.
To die beautifully and worthily had been the dearest wish of both of us, after that of a long life in happy unison. And Elsje attained this desire as nearly as our wretched circ.u.mstances allowed.