“Pray, Janusz, pray get up,” I say, gently stroking his hair; “I beg you, rise; it must be very late. Where are the oars?”
I am lying in the hollow between two rows of graves, breathing the perfume of the white forest gilliflowers, abloom in the “Kirkut,” and thinking of life—of this most admirable and most beautiful marvel, life. I am explaining to Martha how my worship of life is really the outcome of resignation.
“But in me resignation has taken a form that it has not in you. ‘If I cannot have all, I refuse to have anything;’ such is the creed of despairing pride, held by slaves and wretched men. My belief in Azoism is nothing but the creed of a proud woman, who is reconciled to her slavery, and will take up no spurious imitations of freedom. Such a withdrawal from the vortex we live in, enabling me to look on all things as Garborg does, from above them, and with a smile of dignified amenity—this is what I love. It often seems to me, so little I feel adapted for my life on earth, that I have somehow wandered hither by a mischance, a blunder.”
“It is well,” says Martha. “Adaptation to environment is of avail only to brute animals: man can make his own world by viewing it in his own special way.
“I,” she goes on to say sadly, “believe in nothing. And yet women in general are inclined to have faith in an existence after death. It is simply an outcome of sympathy with suffering, and of an instinct of justice. You know how the thought of useless suffering in nature makes me beside myself. Think of all those silent agonies which never will be known; of those tortures endured throughout the world by multitudes that leave no trace behind them.... When but a little boy, Janusz once focussed the sun’s rays on a little insect he had fastened by its wing, and which was writhing in impotent throes. I can still see those poor limbs, red in the glow, quivering in excruciating pain, until I snatched the lens away from Janusz, and set the half-roasted creature free.... Those were its last impressions of life: after them came—Nothingness! I can see all the tiny invisible beings that I slay by hundreds in my daily walks, trampling them down in the long grass or under the pine-needles, and unwittingly leaving them to expire in the most dreadful torments, perhaps drawn out for many an hour.... I know, too, of the pain which fishes undergo, often kept living in the air for whole days, and seen to move convulsively, even when on the fire.... All this pain, and nothing to justify, nothing to compensate it! This I know; for beyond death there is nothing!”
“But did it never strike you that, if there is nothing beyond death, it is impossible for nothingness to be there?”
She looks at me inquiringly.
“The ideas of justice, of vengeance, of compensation, are purely of this earth, though they once formed a religious ideal in the worship of Jehovah. I put them in the same category as the concept of mercy, now prevailing amongst Christians. Some other idea will spring up later, equally foreign to that of existence beyond the grave.”
“Well, and what do you infer from that?”
“My belief is, that the phenomenon called death consists in our losing all sensations, ‘categories,’ concepts and all projections (so to speak) of this our world; and in our finding other sensations in the next. Perhaps not even that. For in the next world, just as there will be no idea of justice, so there may be none of sensations. Do you follow me?”