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perception that the upper layers of Society are parasitic and prey
on the vitals of the people who support them。 A。M。＇ by people of
our circle who were the most unbelieving； but never by our so…
called believers。
And I understood that the belief of these people was not the
faith I sought； and that their faith is not a real faith but an
epicurean consolation in life。
I understood that that faith may perhaps serve； if not for a
consolation at least for some distraction for a repentant Solomon
on his death…bed； but it cannot serve for the great majority of
mankind； who are called on not to amuse themselves while consuming
the labour of others but to create life。
For all humanity to be able to live； and continue to live
attributing a meaning to life； they； those milliards； must have a
different； a real； knowledge of faith。 Indeed； it was not the fact
that we； with Solomon and Schopenhauer； did not kill ourselves that
convinced me of the existence of faith； but the fact that those
milliards of people have lived and are living； and have borne
Solomon and us on the current of their lives。
And I began to draw near to the believers among the poor；
simple； unlettered folk： pilgrims； monks； sectarians； and peasants。
The faith of these common people was the same Christian faith as
was professed by the pseudo…believers of our circle。 Among them；
too； I found a great deal of superstition mixed with the Christian
truths； but the difference was that the superstitions of the
believers of our circle were quite unnecessary to them and were not
in conformity with their lives； being merely a kind of epicurean
diversion； but the superstitions of the believers among the
labouring masses conformed so with their lives that it was
impossible to imagine them to oneself without those superstitions；
which were a necessary condition of their life。 the whole life of
believers in our circle was a contradiction of their faith； but the
whole life of the working…folk believers was a confirmation of the
meaning of life which their faith gave them。 And I began to look
well into the life and faith of these people； and the more I
considered it the more I became convinced that they have a real
faith which is a necessity to them and alone gives their life a
meaning and makes it possible for them to live。 In contrast with
what I had seen in our circle where life without faith is
possible and where hardly one in a thousand acknowledges himself to
be a believer among them there is hardly one unbeliever in a
thousand。 In contrast with what I had seen in our circle； where
the whole of life is passed in idleness； amusement； and
dissatisfaction； I saw that the whole life of these people was
passed in heavy labour； and that they were content with life。 In
contradistinction to the way in which people of our circle oppose
fate and complain of it on account of deprivations and sufferings；
these people accepted illness and sorrow without any perplexity or
opposition； and with a quiet and firm conviction that all is good。
In contradistinction to us； who the wiser we are the less we
understand the meaning of life； and see some evil irony in the fact
that we suffer and die； these folk live and suffer； and they
approach death and suffering with tranquillity and in most cases
gladly。 In contrast to the fact that a tranquil death； a death
without horror and despair； is a very rare exception in our circle；
a troubled； rebellious； and unhappy death is the rarest exception
among the people。 and such people； lacking all that for us and for
Solomon is the only good of life and yet experiencing the greatest
happiness； are a great multitude。 I looked more widely around me。
I considered the life of the enormous mass of the people in the
past and the present。 And of such people； understanding the
meaning of life and able to live and to die； I saw not two or
three； or tens； but hundreds； thousands； and millions。 and they
all endlessly different in their manners； minds； education； and
position； as they were all alike； in complete contrast to my
ignorance； knew the meaning of life and death； laboured quietly；
endured deprivations and sufferings； and lived and died seeing
therein not vanity but good。
And I learnt to love these people。 The more I came to know
their life； the life of those who are living and of others who are
dead of whom I read and heard； the more I loved them and the easier
it became for me to live。 So I went on for about two years； and a
change took place in me which had long been preparing and the
promise of which had always been in me。 It came about that the
life of our circle； the rich and learned； not merely became
distasteful to me； but lost all meaning in my eyes。 All our
actions； discussions； science and art； presented itself to me in a
new light。 I understood that it is all merely self…indulgence； and
the to find a meaning in it is impossible； while the life of the
whole labouring people； the whole of mankind who produce life；
appeared to me in its true significance。 I understood that *that*
is life itself； and that the meaning given to that life is true：
and I accepted it。
XI
And remembering how those very beliefs had repelled me and had
seemed meaningless when professed by people whose lives conflicted
with them； and how these same beliefs attracted me and seemed
reasonable when I saw that people lived in accord with them； I
understood why I had then rejected those beliefs and found them
meaningless； yet now accepted them and found them full of meaning。
I understood that I had erred； and why I erred。 I had erred not so
much because I thought incorrectly as because I lived badly。 I
understood that it was not an error in my thought that had hid
truth from me as much as my life itself in the exceptional
conditions of epicurean gratification of desires in which I passed
it。 I understood that my question as to what my life is； and the
answer and evil was quite correct。 The only mistake was that
the answer referred only to my life； while I had referred it to
life in general。 I asked myself what my life is； and got the
reply： An evil and an absurdity。 and really my life a life of
indulgence of desires was senseless and evil； and therefore the
reply； 〃Life is evil and an absurdity〃； referred only to my life；
but not to human life in general。 I understood the truth which I
afterwards found in the Gospels； 〃that men loved darkness rather
than the light； for their works were evil。 For everyone that doeth
ill hateth the light； and cometh not to the light； lest his works
should be reproved。〃 I perceived that to understand the meaning of
life it is necessary first that life should not be meaningless and
evil； then we can apply reason to explain it。 I understood why I
had so long wandered round so evident a truth； and that if one is
to think and speak of the life of mankind； one must think and speak
of that life and not of the life of some of life's parasites。 That
truth was always as true as that two and two are four； but I had
not acknowledged it； because on admitting two and two to be four I
had also to admit that I was bad； and to feel myself to be good was
for me more important and necessary than for two and two to be
four。 I came to love good people； hated myself； and confessed the
truth。 Now all became clear to me。
What if an executioner passing his whole life in torturing
people and cutting off their heads； or a hopeless drunkard； or a
madman settled for life in a dark room which he has fouled and
imagines that he would perish if he left what if he asked
himself： 〃What is life？〃 Evidently he could not other reply to
that question than that life is the greatest evil； and the madman's
answer would be perfectly correct； but only as applied to himself。
What if I am such a madman？ What if all we