Abu Telfan (German Edition)
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But there are others to whom suffering, even when presented in that horrid form of bondage, slavery to detested or unacceptable conditions, to chronic ill-health, say, or to a loathed kind of work, or to a conviction which yet some- how you have lost and do not quite know you have lost, is a strengthening force. The man comes out of it more strong, more tolerant more refined, with the refinement which is not outside polish, but a change of nature. That last effect has been noted for ages, we suppose because refinement shows at all times, instead of occasionally ; but the others are true, too, and how, setting Christianity apart as we are doing all through this paper, do they come P A Hindoo or a disbeliever benefits also sometimes from residence in Abu Telfan, and how does that happen P A man's courage can hardly be increased by bondage—Kingsley used to say it was the one condition which cowed the brave—and certainly slaves acquire a notable and artificial timidity of their lords.
Nor can bondage which in- volves the non-use of powers increase them as use does. Cheer- fulness increases force, and misery, even when it is past, can hardly increase cheerfulness, though the contrast may make us see causes for indulging the dwindled power which we never saw before. Is not Raabe's explanation the true one,—that misery so brings us to the sense of the realities of things that we cannot again deceive ourselves so utterly, or see men as trees walking P Everything about you except your inner self is so trivial under that burning sun, and daily toil, and Kulla.
The essential principle of the true stoicism, which is, after all, that the inner self is all and the externals nothing, the stoicism of Buddha as well as Seneca, is begotten in the sufferer without his own consent, and therefore with the power which most of the unconscious tendencies have.
You do not will that the eyelids shall snap at light, and, there- fore your eyes are protected with a certainty that the most intense conscious volition could not secure. With that stoicism comes endurance and patience, and if the nature is large, toleration. The clear touch of an overpowering reality, has burnt up effeminacy and impatience, and the incapacity to bear.
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Bad, is he? He is an angel to Kulla-. The scoundrel triumphs? Ah, the huge negro who caught me lived by murdering children! Did you ever see a man thoroughly recovered from a long and real suffering—a long illness with actual pain in it, or a bereavement severe enough to shut his mind to externals, or a period of biting adversity, not fear of adversity, but actual down-coming—who was not, in however faint a degree, more humorous than before?
The smile, if he happens to have one—an extraordinary number of men do not smile, but only laugh or grin—is deeper and more frequent, as well as gentler. Well, the source of humour is the perception of the incongruous, and in no one is that perception so certain as in the man to whom suffering has made patent the realities of things.
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Abu Telfan Oder Die Heimkehr Vom Mondgebirge (1908)
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