18 August 1873 – 24 August 1873

Yesterday, Sunday, the landscape was clear and distinct, the air bracing, the sea bright and gleaming, and of an ashy-blue color. There were beautiful effects of beach, sea, and distance; and dazzling tracks of gold upon the waves, after the sun had sunk below the bands of vapor drawn across the middle sky, and before it had disappeared in the mists of the sea horizon. The place was very full. All Scheveningen and the Hague, the village and the capital, had streamed out on to the terrace, amusing themselves at innumerable tables, and swamping the strangers and the bathers. The orchestra played some Wagner, some Auber, and some waltzes. What was all the world doing? Simply enjoying life. A thousand thoughts wandered through my brain. I thought how much history it had taken to make what I saw possible; Judaea, Egypt, Greece, Germany, Gaul; all the centuries from Moses to Napoleon, and all the zones from Batavia to Guiana, had united in the formation of this gathering. The industry, the science, the art, the geography, the commerce, the religion of the whole human race, are repeated in every human combination; and what we see before our own eyes at any given moment is inexplicable without reference to all that has ever been. This interlacing of the ten thousand threads which necessity weaves into the production of one single phenomenon is a stupefying thought. One feels one’s self in the presence of law itself—allowed a glimpse of the mysterious workshop of nature. The ephemeral perceives the eternal. What matters the brevity of the individual span, seeing that the generations, the centuries, and the worlds themselves are but occupied forever with the ceaseless reproduction of the hymn of life, in all the hundred thousand modes and variations which make up the universal symphony? The motive is always the same; the monad has but one law: all truths are but the variation of one single truth. The universe represents the infinite wealth of the Spirit seeking in vain to exhaust all possibilities, and the goodness of the Creator, who would fain share with the created all that sleeps within the limbo of Omnipotence. To contemplate and adore, to receive and give back, to have uttered one’s note and moved one’s grain of sand, is all which is expected from such insects as we are; it is enough to give motive and meaning to our fugitive apparition in existence.... After the concert was over the paved esplanade behind the hotels and the two roads leading to the Hague were alive with people. One might have fancied one’s self upon one of the great Parisian boulevards just when the theaters are emptying themselves—there were so many carriages, omnibuses, and cabs. Then, when the human tumult had disappeared, the peace of the starry heaven shone out resplendent, and the dreamy glimmer of the Milky Way was only answered by the distant murmur of the ocean. Later.—What is it which has always come between real life and me? What glass screen has, as it were, interposed itself between me and the enjoyment, the possession, the contact of things, leaving me only the role of the looker-on? False shame, no doubt. I have been ashamed to desire. Fatal result of timidity, aggravated by intellectual delusion! This renunciation beforehand of all natural ambitions, this systematic putting aside of all longings and all desires, has perhaps been false in idea; it has been too like a foolish, self-inflicted mutilation. Fear, too, has had a large share in it— “La peur de ce que j’aime est ma fatalité.” I very soon discovered that it was simpler for me to give up a wish than to satisfy it. Not being able to obtain all that my nature longed for, I renounced the whole en bloc, without even taking the trouble to determine in detail what might have attracted me; for what was the good of stirring up trouble in one’s self and evoking images of inaccessible treasure? Thus I anticipated in spirit all possible disillusions, in the true stoical fashion. Only, with singular lack of logic, I have sometimes allowed regret to overtake me, and I have looked at conduct founded upon exceptional principles with the eyes of the ordinary man. I should have been ascetic to the end; contemplation ought to have been enough for me, especially now, when the hair begins to whiten. But, after all, I am a man, and not a theorem. A system cannot suffer, but I suffer. Logic makes only one demand—that of consequence; but life makes a thousand; the body wants health, the imagination cries out for beauty, and the heart for love; pride asks for consideration, the soul yearns for peace, the conscience for holiness; our whole being is athirst for happiness and for perfection; and we, tottering, mutilated, and incomplete, cannot always feign philosophic insensibility; we stretch out our arms toward life, and we say to it under our breath, “Why—why—hast thou deceived me?”

I have had a morning walk. It has been raining in the night. There are large clouds all round; the sea, veined with green and drab, has put on the serious air of labor. She is about her business, in no threatening but at the same time in no lingering mood. She is making her clouds, heaping up her sands, visiting her shores and bathing them with foam, gathering up her floods for the tide, carrying the ships to their destinations, and feeding the universal life. I found in a hidden nook a sheet of fine sand which the water had furrowed and folded like the pink palate of a kitten’s mouth, or like a dappled sky. Everything repeats itself by analogy, and each little fraction of the earth reproduces in a smaller and individual form all the phenomena of the planet. Farther on I came across a bank of crumbling shells, and it was borne in upon me that the sea-sand itself might well be only the detritus of the organic life of preceding eras, a vast monument or pyramid of immemorial age, built up by countless generations of molluscs who have labored at the architecture of the shores like good workmen of God. If the dunes and the mountains are the dust of living creatures who have preceded us, how can we doubt but that our death will be as serviceable as our life, and that nothing which has been lent is lost? Mutual borrowing and temporary service seem to be the law of existence. Only, the strong prey upon and devour the weak, and the concrete inequality of lots within the abstract equality of destinies wounds and disquiets the sense of justice. Same day.—A new spirit governs and inspires the generation which will succeed me. It is a singular sensation to feel the grass growing under one’s feet, to see one’s self intellectually uprooted. One must address one’s contemporaries. Younger men will not listen to you. Thought, like love, will not tolerate a gray hair. Knowledge herself loves the young, as Fortune used to do in olden days. Contemporary civilization does not know what to do with old age; in proportion as it defies physical experiment, it despises moral experience. One sees therein the triumph of Darwinism; it is a state of war, and war must have young soldiers; it can only put up with age in its leaders when they have the strength and the mettle of veterans. In point of fact, one must either be strong or disappear, either constantly rejuvenate one’s self or perish. It is as though the humanity of our day had, like the migratory birds, an immense voyage to make across space; she can no longer support the weak or help on the laggards. The great assault upon the future makes her hard and pitiless to all who fall by the way. Her motto is, “The devil take the hindmost.” The worship of strength has never lacked altars, but it looks as though the more we talk of justice and humanity, the more that other god sees his kingdom widen.

I have now watched the sea which beats upon this shore under many different aspects. On the whole, I should class it with the Baltic. As far as color, effect, and landscape go, it is widely different from the Breton or Basque ocean, and, above all, from the Mediterranean. It never attains to the blue-green of the Atlantic, nor the indigo of the Ionian Sea. Its scale of color runs from flint to emerald, and when it turns to blue, the blue is a turquoise shade splashed with gray. The sea here is not amusing itself; it has a busy and serious air, like an Englishman or a Dutchman. Neither polyps nor jelly-fish, neither sea-weed nor crabs enliven the sands at low water; the sea life is poor and meagre. What is wonderful is the struggle of man against a miserly and formidable power. Nature has done little for him, but she allows herself to be managed. Stepmother though she be, she is accommodating, subject to the occasional destruction of a hundred thousand lives in a single inundation. The air inside the dune is altogether different from that outside it. The air of the sea is life-giving, bracing, oxydized; the air inland is soft, relaxing, and warm. In the same way there are two Hollands in every Dutchman: there is the man of the polder, heavy, pale, phlegmatic, slow, patient himself, and trying to the patience of others, and there is the man of the dune, of the harbor, the shore, the sea, who is tenacious, seasoned, persevering, sunburned, daring. Where the two agree is in calculating prudence, and in methodical persistency of effort.

The weather is rainy, the whole atmosphere gray; it is a time favorable to thought and meditation. I have a liking for such days as these; they revive one’s converse with one’s self and make it possible to live the inner life; they are quiet and peaceful, like a song in a minor key. We are nothing but thought, but we feel our life to its very center. Our very sensations turn to reverie. It is a strange state of mind; it is like those silences in worship which are not the empty moments of devotion, but the full moments, and which are so because at such times the soul, instead of being polarized, dispersed, localized, in a single impression or thought, feels her own totality and is conscious of herself. She tastes her own substance. She is no longer played upon, colored, set in motion, affected, from without; she is in equilibrium and at rest. Openness and self-surrender become possible to her; she contemplates and she adores. She sees the changeless and the eternal enwrapping all the phenomena of time. She is in the religious state, in harmony with the general order, or at least in intellectual harmony. For holiness, indeed, more is wanted—a harmony of will, a perfect self-devotion, death to self and absolute submission. Psychological peace—that harmony which is perfect but virtual—is but the zero, the potentiality of all numbers; it is not that moral peace which is victorious over all ills, which is real, positive, tried by experience, and able to face whatever fresh storms may assail it. The peace of fact is not the peace of principle. There are indeed two happinesses, that of nature and that of conquest—two equilibria, that of Greece and that of Nazareth—two kingdoms, that of the natural man and that of the regenerate man. Later. (Scheveningen).—Why do doctors so often make mistakes? Because they are not sufficiently individual in their diagnoses or their treatment. They class a sick man under some given department of their nosology, whereas every invalid is really a special case, a unique example. How is it possible that so coarse a method of sifting should produce judicious therapeutics? Every illness is a factor simple or complex, which is multiplied by a second factor, invariably complex—the individual, that is to say, who is suffering from it, so that the result is a special problem, demanding a special solution, the more so the greater the remoteness of the patient from childhood or from country life. The principal grievance which I have against the doctors is that they neglect the real problem, which is to seize the unity of the individual who claims their care. Their methods of investigation are far too elementary; a doctor who does not read you to the bottom is ignorant of essentials. To me the ideal doctor would be a man endowed with profound knowledge of life and of the soul, intuitively divining any suffering or disorder of whatever kind, and restoring peace by his mere presence. Such a doctor is possible, but the greater number of them lack the higher and inner life, they know nothing of the transcendent laboratories of nature; they seem to me superficial, profane, strangers to divine things, destitute of intuition and sympathy. The model doctor should be at once a genius, a saint, a man of God.