It became apparent that my former most expensive demands—the demands of vanity and amusement—were the direct result of an idle life. With physical labour, there was no room for vanity, and no need for amusement, because my time was agreeably occupied; and after weariness, simple rest while drinking tea, or reading a book, or conversing with the members of my family, was far more agreeable than the theatre, playing at cards, concerts, or large parties.
In answer to the question, “Would not this unusual labour be hurtful to health, which is necessary in order that I may serve men?” it appeared that, despite the positive assurance of eminent doctors that hard physical labour, especially at my age, might have the worst results (and that Swedish gymnastics, riding, and other expedients intended to supply the natural conditions of man, would be far better), the harder I worked, the sounder, more cheerful, and kinder, I felt myself.
It became undoubtedly certain that even as all those inventions of the human mind, such as newspapers, theatres, concerts, parties, balls, cards, magazines, novels, are nothing but means to sustain the spiritual life of men outside its natural condition of labour for others, so in the same way all the hygienic and medical inventions of the human mind for the provision of food, drink, dwelling, ventilation, warming of rooms, clothes, medicines, mineral water, gymnastics, electric and other cures, are all merely means to sustain the bodily life of man outside of its natural conditions of labour; and all these are nothing else than an establishment hermetically closed, in which, by means of chemical apparatus, the evaporation of water for the plants is arranged, when you need only to open the window, and do that which is natural, not for men alone but to beasts too; in other words, having absorbed the food, and thus produced a charge of energy, to discharge it by muscular labour.
All the profound study of hygiene and of the art of healing for the men of our circle are like the efforts of a mechanic, who, having stopped all the valves of an overheated engine, should invent something to prevent this engine from bursting.
When I had plainly understood all this, it seemed to me ridiculous, that I, through a long series of doubt, research, and much thinking, had arrived at this extraordinary truth, that if man has eyes, they are to be seen through; ears, to hear by; feet to walk with, and hands and back to work with,—and that if man will not use these, his members, for what they are meant, then it will be the worse for him. I came to this conclusion, that with us, privileged people, the same thing has happened which happened to the horses of a friend of mine: The steward, who was not fond of horses, and did not understand any thing about them, having received from his masters orders to prepare the best cobs for sale, chose the best out of the drove of horses, put them into the stable, fed them upon oats; but being over-anxious, he trusted them to nobody, neither rode them himself, nor drove nor led them.
Of course, all these horses became good for nothing.
The same has happened to us with this difference,—that you cannot deceive horses, and, in order not to let them out, they must be fastened in; while we are kept in unnatural and hurtful conditions by all sorts of temptations, which fasten and hold us as with chains.
We have arranged for ourselves a life which is against the moral and physical nature of man, and we use all the powers of our mind in order to assure men that this life is the real one. All that we call culture,—our science and arts for improving the delights of life,—all these are only meant to deceive man's natural moral requirements: all that we call hygiene, and the art of healing, are endeavours to deceive the natural physical want of human nature.
But these deceits have their limits, and we are come to these limits. “If such be real human life, then it is better not to live at all,” says the fashionable philosophy of Schopenhauer and Hartman. “If such is life, then it is better not to live at all,” is the witness borne by the increasing number of suicides among the privileged classes. “If such be life, it is better for future generations, too, not to live,” says the indulgent healing art, and invents means to destroy women's fecundity.
In the Bible the law to human beings is expressed thus: “In the sweat of thy face shalt thou eat bread,” and “In sorrow thou shall bring forth children.”