But if that is valid for such an out-of-the-way, externally odd, inefficient species as the soaring dog, must I not also accept it as valid for mine? Besides, I am not in the least queer outwardly; an ordinary middle-class dog such as is very prevalent, in this neighborhood, at least, I am neither particularly exceptional in any way, nor particularly repellent in any way; and in my youth and to some extent also in maturity, so long as I attended to my appearance and had lots of exercise, I was actually considered a very handsome dog. My front view was particularly admired, my slim legs, the fine set of my head; but my silvery white and yellow coat, which curled only at the hair tips, was very pleasing too; in all that there was nothing strange; the only strange thing about me is my nature, yet even that, as I am always careful to remember, has its foundation in universal dog nature. Now if not even the soaring dogs live in isolation, but invariably manage to encounter their fellows somewhere or other in the great dog world, and even to conjure new generations of themselves out of nothingness, then I too can live in the confidence that I am not quite forlorn. Certainly the fate of types like mine must be a strange one, and the existence of my colleagues can never be of visible help to me, if for no other reason than that I should scarcely ever be able to recognize them. We are the dogs who are crushed by the silence, who long to break through it, literally to get a breath of fresh air; the others seem to thrive on silence: true, that is only so in appearance, as in the case of the musical dogs, who ostensibly were quite calm when they played, but in reality were in a state of intense excitement; nevertheless the illusion is very strong, one tries to make a breach in it, but it mocks every attempt. What help, then, do my colleagues find? What kind of attempts do they make to manage to go on living in spite of everything? These attempts may be of various kinds. My own bout of questioning while I was young was one. So I thought that perhaps if I associated with those who asked many questions I might find my real comrades. Well, I did so for some time, with great self-control, a self-control made necessary by the annoyance I felt when I was interrupted by perpetual questions that I mostly could not answer myself: for the only thing that concerns me is to obtain answers. Moreover, who but is eager to ask questions when he is young, and how, when so many questions are going about, are you to pick out the right questions? One question sounds like another; it is the intention that counts, but that is often hidden even from the questioner. And besides, it is a peculiarity of dogs to be always asking questions, they ask them confusedly all together; it is as if in doing that they were trying to obliterate every trace of the genuine questions. No, my real colleagues are not to be found among the youthful questioners, and just as little among the old and silent, to whom I now belong. But what good are all these questions, for they have failed me completely; apparently my colleagues are cleverer dogs than I, and have recourse to other excellent methods that enable them to bear this life, methods which, nevertheless, as I can tell from my own experience, though they may perhaps help at a pinch, though they may calm, lull to rest, distract, are yet on the whole as impotent as my own, for, no matter where I look, I can see no sign of their success. I am afraid that the last thing by which I can hope to recognize my real colleagues is their success. But where, then, are my real colleagues? Yes, that is the burden of my complaint; that is the kernel of it. Where are they? Everywhere and nowhere. Perhaps my next-door neighbor, only three jumps away, is one of them; we often bark across to each other, he calls on me sometimes too, though I do not call on him. Is he my real colleague? I do not know, I certainly see no sign of it in him, but it is possible. It is possible, but all the same nothing is more improbable. When he is away I can amuse myself, drawing on my fancy, by discovering in him many things that have a suspicious resemblance to myself; but once he stands before me all my fancies become ridiculous. An old dog, a little smaller even than myself – and I am hardly medium size – brown, short-haired, with a tired hang of the head and a shuffling gait; on top of all this he trails his left hind leg behind him a little because of some disease. For a long time now I have been more intimate with him than with anybody else; I am glad to say that I can still get on tolerably well with him, and when he goes away I shout the most friendly greetings after him, though not out of affection, but in anger at myself; for if I follow him I find him just as disgusting again, slinking along there with his trailing leg and his much too low hindquarters. Sometimes it seems to me as if I were trying to humiliate myself by thinking of him as my colleague. Nor in our talks does he betray any trace of similarity of thought; true, he is clever and cultured enough as these things go here, and I could learn much from him; but is it for cleverness and culture that I am looking? We converse usually about local questions, and I am astonished – my isolation has made me more clear-sighted in such matters – how much intelligence is needed even by an ordinary dog, even in average and not unfavorable circumstances, if he is to live out his life and defend himself against the greater of life’s customary dangers. True, knowledge provides the rules one must follow, but even to grasp them imperfectly and in rough outline is by no means easy, and when one has actually grasped them the real difficulty still remains, namely to apply them to local conditions – here almost nobody can help, almost every hour brings new tasks, and every new patch of earth its specific problems; no one can maintain that he has settled everything for good and that henceforth his life will go on, so to speak, of itself, not even I myself, though my needs shrink literally from day to day. And all this ceaseless labor – to what end? Merely to entomb oneself deeper and deeper in silence, it seems, so deep that one can never be dragged out of it again by anybody.
People often praise the universal progress made by the dog community throughout the ages, and probably mean by that more particularly the progress in knowledge. Certainly knowledge is progressing, its advance is irresistible, it actually progresses at an accelerating speed, always faster, but what is there to praise in that? It is as if one were to praise someone because with the years he grows older, and in consequence comes nearer and nearer to death with increasing speed. That is a natural and moreover an ugly process, in which I find nothing to praise. I can only see decline everywhere, in saying which, however, I do not mean that earlier generations were essentially better than ours, but only younger; that was their great advantage, their memory was not so overburdened as ours today, it was easier to get them to speak out, and even if nobody actually succeeded in doing that, the possibility of it was greater, and it is indeed this greater sense of possibility that moves us so deeply when we listen to those old and strangely simple stories. Here and there we catch a curiously significant phrase and we would almost like to leap to our feet, if we did not feel the weight of centuries upon us. No, whatever objection I may have to my age, former generations were not better, indeed in a sense they were far worse, far weaker. Even in those days wonders did not openly walk the streets for anyone to seize; but all the same, dogs – I cannot put it in any other way – had not yet become so doggish as today, the edifice of dogdom was still loosely put together, the true Word could still have intervened, planning or re-planning the structure, changing it at will, transforming it into its opposite; and the Word was there, was very near at least, on the tip of everybody’s tongue, anyone might have hit upon it. And what has become of it today? Today one may pluck out one’s very heart and not find it. Our generation is lost, it may be, but it is more blameless than those earlier ones. I can understand the hesitation of my generation, indeed it is no longer mere hesitation; it is the thousandth forgetting of a dream dreamt a thousand times and forgotten a thousand times; and who can damn us merely for forgetting for the thousandth time? But I fancy I understand the hesitation of our forefathers too, we would probably have acted just as they did; indeed I could almost say: well for us that it was not we who had to take the guilt upon us, that instead we can hasten in almost guiltless silence toward death in a world darkened by others. When our first fathers strayed they had doubtless scarcely any notion t
hat their aberration was to be an endless one, they could still literally see the crossroads, it seemed an easy matter to turn back whenever they pleased, and if they hesitated to turn back it was merely because they wanted to enjoy a dog’s life for a little while longer; it was not yet a genuine dog’s life, and already it seemed intoxicatingly beautiful to them, so what must it become in a little while, a very little while, and so they strayed farther. They did not know what we can now guess at, contemplating the course of history: that change begins in the soul before it appears in ordinary existence, and that, when they began to enjoy a dog’s life, they must already have possessed real old dogs’ souls, and were by no means so near their starting point as they thought, or as their eyes feasting on all doggish joys tried to persuade them. But who can still speak of youth today? These were the really young dogs, but their sole ambition unfortunately was to become old dogs, truly a thing which they could not fail to achieve, as all succeeding generations show, and ours, the last, most clearly of all.
Naturally I do not talk to my neighbor of these things, but often I cannot but think of them when I am sitting opposite him – that typical old dog – or bury my nose in his coat, which already has a whiff of the smell of cast-off hides. To talk to him, or even to any of the others, about such things would be pointless. I know what course the conversation would take. He would urge a slight objection now and then, but finally he would agree – agreement is the best weapon of defense – and the matter would be buried: why indeed trouble to exhume it at all? And in spite of this there is a profounder understanding between my neighbor and me, going deeper than mere words. I shall never cease to maintain that, though I have no proof of it and perhaps am merely suffering from an ordinary delusion, caused by the fact that for a long time this dog has been the only one with whom I have held any communication, and so I am bound to cling to him. ‘Are you after all my colleague in your own fashion? And ashamed because everything has miscarried with you? Look, the same fate has been mine. When I am alone I weep over it; come, it is sweeter to weep in company.’ I often have such thoughts as these and then I give him a prolonged look. He does not lower his glance, but neither can one read anything from it; he gazes at me dully, wondering why I am silent and why I have broken off the conversation. But perhaps that very glance is his way of questioning me, and I disappoint him just as he disappoints me. In my youth, if other problems had not been more important to me then, and I had not been perfectly satisfied with my own company, I would probably have asked him straight out and received an answer flatly agreeing with me, and that would have been worse even than today’s silence. But is not everybody silent exactly in the same way? What is there to prevent me from believing that everyone is my colleague, instead of thinking that I have only one or two fellow inquirers – lost and forgotten along with their petty achievements, so that I can never reach them by any road through the darkness of ages or the confused throng of the present: why not believe that all dogs from the beginning of time have been my colleagues, all diligent in their own way, all unsuccessful in their own way, all silent or falsely garrulous in their own way, as hopeless research is apt to make one? But in that case I need not have severed myself from my fellows at all, I could have remained quietly among the others, I had no need to fight my way out like a stubborn child through the closed ranks of the grownups, who indeed wanted as much as I to find a way out, and who seemed incomprehensible to me simply because of their knowledge, which told them that nobody could ever escape and that it was stupid to use force.
Such ideas, however, are definitely due to the influence of my neighbor; he confuses me, he fills me with dejection; and yet in himself he is happy enough, at least when he is in his own quarters I often hear him shouting and singing; it is really unbearable. It would be a good thing to renounce this last tie also, to cease giving way to the vague dreams which all contact with dogs unavoidably provokes, no matter how hardened one may consider oneself, and to employ the short time that still remains for me exclusively in prosecuting my researches. The next time he comes I shall slip away, or pretend I am asleep, and keep up the pretense until he stops visiting me.
Also my researches have fallen into desuetude, I relax, I grow weary, I trot mechanically where once I raced enthusiastically. I think of the time when I began to inquire into the question: ‘Whence does the earth procure this food?’ Then indeed I really lived among the people, I pushed my way where the crowd was thickest, wanted everybody to know my work and be my audience, and my audience was even more essential to me than my work; I still expected to produce some effect or other, and that naturally gave me a great impetus, which now that I am solitary is gone. But in those days I was so full of strength that I achieved something unprecedented, something at variance with all our principles, and that every contemporary eyewitness assuredly recalls now as an uncanny feat. Our scientific knowledge, which generally makes for an extreme specialization, is remarkably simple in one province. I mean where it teaches that the earth engenders our food, and then, after having laid down this hypothesis, gives the methods by which the different foods may be achieved in their best kinds and greatest abundance. Now it is of course true that the earth brings forth all food, of that there can be no doubt; but as simple as people generally imagine it to be the matter is not; and their belief that it is simple prevents further inquiry. Take an ordinary occurrence that happens every day. If we were to be quite inactive, as I am almost completely now, and after a perfunctory scratching and watering of the soil lay down and waited for what was to come, then we should find the food on the ground, assuming, that is, that a result of some kind is inevitable. Nevertheless that is not what usually happens. Those who have preserved even a little freedom of judgment on scientific matters – and their numbers are truly small, for science draws a wider and wider circle around itself – will easily see, without having to make any specific experiment, that the main part of the food that is discovered on the ground in such cases comes from above; indeed customarily we snap up most of our food, according to our dexterity and greed, before it has reached the ground at all. In saying that, however, I am saying nothing against science; the earth, of course, brings forth this kind of food too. Whether the earth draws one kind of food out of itself and calls down another kind from the skies perhaps makes no essential difference, and science, which has established that in both cases it is necessary to prepare the ground, need not perhaps concern itself with such distinctions, for does it not say: ‘If you have food in your jaws you have solved all questions for the time being.’ But it seems to me that science nevertheless takes a veiled interest, at least to some extent, in these matters, inasmuch as it recognizes two chief methods of procuring food; namely the actual preparation of the ground, and secondly the auxiliary perfecting processes of incantation, dance, and song. I find here a distinction in accordance with the one I have myself made; not a definitive distinction, perhaps, but yet clear enough. The scratching and watering of the ground, in my opinion, serves to produce both kinds of food, and remains indispensable; incantation, dance, and song, however, are concerned less with the ground food in the narrower sense, and serve principally to attract the food from above. Tradition fortifies me in this interpretation. The ordinary dogs themselves set science right here without knowing it, and without science being able to venture a word in reply. If, as science claims, these ceremonies minister only to the soil, giving it the potency, let us say, to attract food from the air, then logically they should be directed exclusively to the soil; it is the soil that the incantations must be whispered to, the soil that must be danced to. And to the best of my knowledge science ordains nothing else than this. But now comes the remarkable thing; the people in all their ceremonies gaze upwards. This is no insult to science, since science does not forbid it, but leaves the husbandman complete freedom in this respect; in its teaching it takes only the soil into account, and if the husbandman carries out its instructions concerning the preparation of the ground it is conten
t; yet, in my opinion, it should really demand more than this if it is logical. And, though I have never been deeply initiated into science, I simply cannot conceive how the learned can bear to let our people, unruly and passionate as they are, chant their incantations with their faces turned upwards, wail our ancient folk songs into the air, and spring high in their dances as though, forgetting the ground, they wished to take flight from it forever. I took this contradiction as my starting point, and whenever, according to the teachings of science, the harvest time was approaching, I restricted my attention to the ground, it was the ground that I scratched in the dance, and I almost gave myself a crick in the neck keeping my head as close to the ground as I could. Later I dug a hole for my nose, and sang and declaimed into it so that only the ground might hear, and nobody else beside or above me.