conducted the services; in his absence the lady of the house. All the inmates of the house, with the exception of Laskowicz, during the entire month of May met every evening in the chapel. At present the gentlemen followed the ladies. On the way Ladislaus asked Gronski:
"Is Miss Anney a Catholic?"
"To tell you the truth, I do not know," answered Gronski, "but it seems-but look, she is entering also. So she must be a Catholic. Perhaps her name is Irish."
In the chapel the candles were already lit, though the sun had not entirely set and stood in the windows, low, golden, and ruddy, casting a lustre on the white cloth which covered the altar and on the heads of the women. At the very altar the lady of the house knelt, behind her the lady visitors; after them the female servants and the old asthmatic lackey, while the gentlemen stood at the wall between the windows. The customary songs, prayers, and litanies began. Their sweetness struck Gronski. There was in them something of spring and at the same time of the evening. The impression of the spring was created by the flowers, and of the evening by ruddy lustre entering through the windows, and the soft voices of the women who, repeating the choral words of the litanies, reminded one of the last chirp of birds, subsiding before the setting of the sun. "Healer of the sick. Refuge of sinners, Comforter of the afflicted," repeated Pani Krzycki; and those soft, subdued voices responded, "Pray for us," – and thus did that country home pray on that May evening. Gronski, who was a sceptic, but not an atheist, like a man of high culture, at first felt the æsthetic side of this childlike "good-night" borne by these women to a benign deity. Afterwards, as if desiring to corroborate the truth of Dolhanski's assertion that he was wont to turn over every subject on every side and to ponder over every phenomenon, he began to meditate upon religious manifestations. It occurred to him that this homage rendered to a deity was an element purely ideal, possessed solely by humanity. He recalled that as often as he happened to be in church and saw people praying, so often was he struck by the unfathomable chasm which separates the world of man from the animal world. As a matter of fact, religious conceptions can only be formed by higher and more perfect organisms; therefore he drew the conclusion that if there existed beings ten times more intelligent than mankind, they would, in their own way, be ten times more religious. "Yes, but in their own way," Gronski repeated, "which perhaps might be very different." His spiritual drama (and he often thought that there were many people like him) was this: that the Absolute appeared to him as an abyss, as some synthetic law of all the laws of existence. Thus he presumed that according to a degree of mental development it was impossible to imagine that law in the form of the kindly old man or in the eye on the radiant triangle, unless one takes matters symbolically and assumes that the old man and the eye express the all-basis of existence, as the horizontally drawn eight denotes infinity. But in such case what will this all-basis be for him? Always night, always an abyss, always something inscrutable; barely to be felt by some dull sensation and not by any clear perception, from whose power can be understood the phenomenon of existence and an answer be made to the various whys and wherefores. "Mankind," mused Gronski, "possesses at the same time too much and too little intelligence. For, after all, to simply believe one must unreservedly shut the blinds of his intellectual windows and not permit himself to peer through them; and when he does open them he discovers only a starless night." For this reason he envied those middle-aged persons, whose intelligence reared mentally edifices upon unshaken dogmas, just as lighthouses are built upon rocks in the sea. Dante could master the whole field of knowledge of his time and yet, notwithstanding this, could traverse hell, purgatory, and paradise. The modern man of learning could not travel thus, for if he wished to pass in thought beyond the world of material phenomenon, he would see that which we behold in Wuertz's well-known painting, a decapitated head; that is, some element so undefined that it is equivalent to nothing.
But the tragedy, according to Gronski, lay not only in the inscrutability of the Absolute, in the impossibility of understanding His laws, but also in the impossibility of agreeing on them and acknowledging them from the view point of human life. There exist, of course, evil and woe. The Old Testament explains them easily by the state of almost continual rage of its Jah. "Domine ne in furore tuo arguas me, neque in ira tua corripias me," and afterwards "saggittae tuae infixae sunt mihi et confirmasti super me manuo tuum." And once having accepted this blind fury and this "strengthening of the right hand," it is easy to explain to one's self in a simple manner misfortune. But already in the Old Testament, Ecclesiastes doubts whether everything in the world is in order. The New Testament sees evil in matter in contraposition to the soul; and that is clear. However, viewing the matter, in the abstract, as everything is a close chain of cause and effect, therefore everything is logical, and being logical it cannot per se be either evil or good, but may appear propitious or unfavorable in its relation to man. Besides, that which we call evil or misfortune may, according to the absolute laws of existence, and in its profundity, be wise and essential principles of development, which are beyond human comprehension, and therefore something which in itself is an advantageous phenomenon.
Yes, but in such case, whence does man derive the power to oppose his individual thoughts and his concrete conceptions to this universal logic? If everything is a delusion, why is the human mind a force, existing, as it were, outside of the general laws of existence? There is this something, unprecedented and at the same time tragical, that man must be subjected to these laws and can protest against them. On earth spiritual peace was enjoyed only by the gods, and is now only by animals. Man is eternally struggling and crying veto, and such a veto is every human tear.
And here Gronski's thoughts assumed a more personal aspect. He began to look at the praying Marynia and at first experienced relief. There came to his mind the purely æsthetic observation that Carpaccio might have placed such a maiden beside his guitar-player and Boticelli should have foreseen her. But immediately afterwards he thought that even such a flower must wither, and nothing withers or dies without pain. Suddenly he was seized with a fear of the future, which in her traveling-pouch carries concealed evil and woe. He recalled, indeed, the aphorism which he had uttered, a short time before, about pessimism; but that gave him no comfort, because he understood that the pessimism which flowed from the exertions of the intellect is different from the worldling's pessimism which Dolhanski, by shrugging his shoulders at everything, permitted himself to indulge in when free from card-playing. He moreover propounded to himself the question whether that debilitating pessimism could in any manner be well founded, and here unexpectedly there stood before his eyes another friend, entirely different from Dolhanski, though also a sceptic and hedonist, – Doctor Parebski. He was a college-mate of Gronski and in later years had treated him for a nervous ailment; therefore he knew him perfectly. Once, after listening to his various reflections and complaints about the impossibility of finding a solution of the paramount questions of life, Doctor Parebski said to him: "That is a pastime for which time and means are necessary. If you had to work for your bread as I have, you would not upset your own mind and the minds of others. All that reminds me of a dog chasing his own tail. And I tell you, look at that which environs you and not at your own navel; and if you want to be well, then-carpe diem!" Gronski at that time deemed these words somewhat brutal and more in the nature of medical than philosophical advice, but now when he recalled them he said to himself: "In truth the road on which, as if from bad habit, I am continually entering leads to nowhere; and who knows whether these women praying this moment with such faith are not, without question, more sensible than I am, not to say more at ease and happier?"
In the meantime Pani Kryzcki began to speak: "Under Thy protection we flee. Holy Mother of God," and the women's voices immediately responded: "Our entreaties deign not to spurn and from all evil deign to preserve us forever." Gronski was swept by an intense longing for such a sweet, tutelary divinity who does not deign to scorn entreaties and who delivers us from evil. How well it would be with him if he could enjoy such peace of mind, and how simple the thought! Unfortunately he already had strayed too far away. He could, like women, yearn, but, unlike them, he could not believe.
Gronski mentally reviewed the whole array of his acquaintances and noted that those who fervently believed, in the depths of their souls, were very few in number. Some there were who did not believe at all; others who wanted to believe and could not; some acknowledged from social considerations the necessity of faith, and finally there
