The Inferno, August Strindberg [classic english novels TXT] 📗

feel the scourge of conscience, which causes me to suspect enemies everywhere, enemies, i.e., those injured by my evil will. Indeed, my conscience smites me every time that I come on the track of a new foe.

Awoken the next morning after a few hours’ sleep by the prattle of my little Christina, I seem to forget all, and go to my usual work, which is not unsuccessful. Everything that I write is immediately accepted and printed⁠—a proof that my senses and understanding are unimpaired.

Meanwhile the papers spread the report that an American scientific man has discovered a method of converting silver into gold. This saves me from being suspected of being an adept in the black art, a fool, or a swindler. My theosophical friend, who has hitherto furnished me with the means of livelihood, tries to enrol me in his sect. He sends me one of Madame Blavatsky’s occult treatises and ill conceals his anxiety that I should pronounce a favourable verdict upon it. I also am embarrassed, for I see that the continuance of our friendly relations will depend upon my answer.

Madame Blavatsky’s Secret Doctrine is plagiarised from all the so-called occult theories; it is a hash-up of all ancient and modern scientific heresies. Her book is worthless as regards her own presumptuous claims, interesting through its quotations from little-known authors, repellent through its conscious or unconscious fabrications regarding the Mahatmas. It is the work of a mannish woman, who, in order to put man to shame, undertook to overthrow science, religion, and philosophy, and to set a priestess of Isis on the altar of the Crucified.

With all the reserve and moderation which is due to a friend, I let my friend know that the collective god, Karma, does not please me, and that it is impossible for me to belong to a sect which denies a personal God, Who alone can satisfy my religious needs. It is a confession of faith which is demanded from me, and although I know that my answer entails a breach in our friendship, and the cessation of my means of support, I speak it out freely.

Then my faithful friend turns into a demon of vengeance. He hurls an excommunication against me, threatens me with occult powers, tries to intimidate me by vulgar accusations, and storms at me like a heathenish sacrificial priest. Finally, he summons me before an occultist tribunal, and swears to me that I shall never forget the 13th of November. My situation is painful; I have lost a friend and am nearly destitute. By a diabolical chance during our paper war, the following incident takes place: L’Initiation publishes an article by me which criticises the current astronomical system. A few days after its appearance Tisserand, the head of the Paris observatory, dies. In an access of mischievous humour I trace a connection between these two things, and mention also that Pasteur died the day after I published Sylva Sylvarum.12 My friend, the theosophist, does not know how to take a joke, and being superstitious above the average, and perhaps, more deeply initiated in black magic than I, gives me clearly to understand that he regards me as a wizard.

One may imagine my consternation when, after the last letter of our correspondence, the most famous of the Swedish astronomers dies of a fit of apoplexy. I am alarmed, and with reason. To be accused of witchcraft is a very serious matter, and “even after death one will not escape punishment.”

Further calamities follow. In the course of a month about five well-known astronomers die, one after another. I fear my fanatical friend, whom I credit with the cruelty of a Druid and with the power of the Hindu yogis who can kill at a distance.

Here is a new hell of anxieties. From this day onwards I forget the demons, and direct all my attention to the unwholesome ranks of the theosophists and their magicians, the Hindu sages, supposed to be gifted with incredible powers. I now feel myself condemned to death, and keep sealed my papers, in which, in case of my sudden death, I have specified the murderers. Then I wait.

A few miles eastward on the bank of the Danube, lies the little chief town of the district Grein. There, I am told, a stranger from Zanzibar has arrived at the end of November in midwinter. That is enough to rouse doubts and dark thoughts in a morbid mind. I try to obtain information regarding the stranger, whether he is really an African, whence he has come, and what is his object?

I can learn nothing; a mysterious veil envelops the unknown, who, like a spectre, stands day and night before my anxious mind. I always find my best comfort in the Old Testament, and I invoke the protection of the Eternal and His vengeance against my enemies. The psalms of David best express my soul’s deepest needs, and Jehovah is my God. The 86th Psalm has made a special impression on my mind, and I gladly repeat it.

“O God, the proud have set themselves against me, and tyrants seek after my soul, and have not thee before their eyes. Show me a token for good; that all they which hate me may see it, and be ashamed; because thou, Lord, hast holpen me, and comforted me.”

That is the “token” I ask for, and notice well, reader, how my prayer will be heard.

X The Eternal Has Spoken

Winter, with its grey-yellow skies is here; no ray of sunlight has lit up the sky for weeks. The muddy roads hinder us from taking walks; the leaves fall from the trees and rot; all nature is dissolving in decay.

The usual autumn butchery of dumb animals has begun. All day long the cries of the victims rise against the dark vault of heaven; one steps in blood and among corpses. It is terribly depressing, and I feel sad for