Children of the Soil. Henryk Sienkiewicz
conversation ended here. On the way home, Pan Stanislav saw that Marynia had taken by no means the last place in his soul. To tell the truth, he could hardly think of aught else. But he had at the same time the feeling that this acquaintance had begun under unfavorable conditions, and that it would be better to drive the maiden from his mind while there was time yet. As a man rather strong than weak mentally, and not accustomed to yield himself to dreams simply because they were pleasant, he resolved to estimate the position soberly, and weigh it on all sides. The young lady possessed, it is true, almost every quality which he demanded in his future wife, and also she was near his heart personally. But at the same time she had a father whom he could not endure; and, besides the father, a real burden in the form of Kremen and its connections.
“With that pompous old monkey I should never live in peace; I could not,” thought Pan Stanislav. “For relations with him are possible only in two ways: it is necessary either to yield to him (to do this I am absolutely unable), or to shake him up every day, as I did in Kremen. In the first case, I, an independent man, would enter into unendurable slavery to an old egotist; in the second, the position of my wife would be difficult, and our peace might be ruined.”
“I hope that this is sober, logical reasoning. It would be faulty only if I were in love with the maiden already. But I judge that this is not the case. I am occupied with her, not in love with her. These two are different. Ergo, it is necessary to stop thinking of Marynia, and let some other man take her.”
At this last idea, a feeling of bitterness burned him vividly, but he thought, “I am so occupied with her that this is natural. Finally, I have chewed more than one bitter thing in life; I will chew this one as well. I suppose also that it will be less bitter each day.”
But soon he discovered that besides bitterness there remained in him also a feeling of sorrow because the prospects had vanished which had been opening before him. It seemed to him that a curtain of the future had been raised, and something had shown him what might be; then the curtain had fallen on a sudden, and his life had returned to its former career, which led finally to nothing, or rather led to a desert. Pan Stanislav felt in every ease that the old philosopher Vaskovski was right, and that the making of money is only a means. Beyond that, we must solve life’s riddle in some fashion. There must be an object, an important task, which, accomplished in a manner straightforward and honorable, leads to mental peace. That peace is the soul of life; without it life has, speaking briefly, no meaning.
Pan Stanislav was in some sense a child of the age; that is, he bore in himself a part of that immense unrest which in the present declining epoch is the nightmare of mankind. In him, too, the bases on which life had rested hitherto were crumbling. He too doubted whether rationalism, stumbling against every stone at the wayside, could take the place of faith; and faith he had not found yet. He differed, however, from contemporary “decadents” in this,—that he had not become disenchanted with himself, his nerves, his doubts, his mental drama, and had not given himself a dispensation to be an imbecile and an idler. On the contrary, he had the feeling, more or less conscious, that life as it is, mysterious or not mysterious, must be accomplished through a series of toils and exploits. He judged that if it is impossible to answer the various “whys,” still it behooves a man to do something because action itself may, to a certain degree, be an answer. It may be inconclusive, it is true; but the man who answers in that way casts from himself at least responsibility. What remains then? The founding of a family and social ties. These must, to a certain degree, be a right of human nature and its predestination, for otherwise people would neither marry nor associate in societies. A philosophy of this kind, resting on Pan Stanislav’s logical male instinct, indicated marriage to him as one of the main objects of life. His will had for along time been turned and directed to this object. A while before, Panna Marynia seemed to him the pier “for which his ship was making in that gloomy night.” But when he understood that the lamp on that pier had not been lighted for him, that he must sail farther, begin a new voyage over unknown seas, a feeling of weariness and regret seized him. But his reasoning seemed to him logical, and he went home with an almost settled conviction that “it was not yet that one,” and “not yet this time.”
Next day, when he went to dine, he found Vaskovski and Bukatski at the restaurant. After a while Mashko also came in, with his arrogant, freckled face and long side whiskers, a monocle on his eye, and wearing a white waistcoat. After the greeting, all began to inquire of Pan Stanislav touching his journey, for they knew partly why the ladies had insisted on his personal visit, and, besides, they knew Marynia through Pani Emilia.
After they had heard the narrative, Bukatski, transparent as Sevres porcelain, said with that phlegm special to him,—
“It is war, then? That is a young lady who acts on the nerves, and now would be the time to strike for her. A woman will accept more readily the arm offered on a stony path than on a smooth road.”
“Then offer an arm to her,” said Pan Stanislav, with a certain impatience.
“See thou, my beloved, there are three hindrances. First, Pani Emilia acts on my nerves still more; second, I have a pain in my neck every morning, and in the back of my head, which indicates brain disease; third, I am naked.”
“Thou naked?”
“At least now. I have bought a number of Falks, all avant la lettre. I have plucked myself for a month, and if I receive from Italy a certain Massaccio, for which I have been bargaining, I shall ruin myself for a year.”
Vaskovski, who from his features, or rather from the freckles on his face, was somewhat like Mashko, though much older, and with a face full of sweetness, fixed his blue eyes on Bukatski, and said,—
“And that too is a disease of the age,—collecting and collecting on all sides!”
“Oh, ho! there will be a dispute,” remarked Mashko.
“We have nothing better to do,” said Pan Stanislav.
And Bukatski took up the gauntlet.
“What have you against collecting?”
“Nothing,” answered Vaskovski. “It is a kind of old-womanish method of loving art, worthy of our age. Do you not think there is something decrepit about it? To my thinking, it is very characteristic. Once people bore within them enthusiasm for high art: they loved it where it was, in museums, in churches; to-day they take it to their own private cabinets. Long ago people ended with collecting; to-day they begin with it, and begin at oddities: I am not talking at Bukatski; but to-day the youngest boy, if he has a little money, will begin to collect—and what? Not objects of art, but its oddities, or in every case its trifles. You see, my dear friend, it has seemed to me always that love and amateurism are two different things; and I insist that a great amateur of women, for example, is not a man capable of lofty feeling.”
“Perhaps so. There is something in that,” said Pan Stanislav.
“How can this concern me?” inquired Mashko, passing his fingers through his English side whiskers. “It contains, to begin with, the decree of an ancient pedagogue about modern times.”
“Of a pedagogue?” repeated Vaskovski. “Why, since a morsel of bread fell to me, as from heaven,[3] I renounced the slaughter of innocents and the rôle of Herod; secondly, you are mistaken in saying that I utter a decree. Almost with joy I see and note new proofs every hour that we are at the end of an epoch, and that a new one will begin shortly.”
“We are in the open sea, and will not turn to shore soon,” muttered Mashko.
“Give us peace,” said Pan Stanislav.
But the unconquered Vaskovski continued,—
“Amateurism leads to refinement; in refinement great ideals perish, and yield to desire for enjoyment. All this is nothing but paganism. No one can realize to what a degree we are paganized. But is there something? There is the Aryan spirit, which does not ossify, which never grows cold,—a spirit which has within it the divine afflatus, hence creative power; and this spirit feels hampered in pagan fetters. The reaction has set in already,