death-bed, but it was not good for the enormous majority of humanity, which is called not to live in solace, enjoying the labours of others, but to create life.
In order that all humanity may be able to live, in order that they may continue living, giving a meaning to life, they, those billions, must have another, a real knowledge of faith, for not the fact that I, with Solomon and Schopenhauer, did not kill myself convinced me of the existence of faith, but that these billions had lived and had borne us, me and Solomon, on the waves of life.
Then I began to cultivate the acquaintance of the believers from among the poor, the simple and unlettered folk, of pilgrims, monks, dissenters, peasants. The doctrine of these people from among the masses was also the Christian doctrine that the quasi-believers of our circle professed. With the Christian truths were also mixed in very many superstitions, but there was this difference: the superstitions of our circle were quite unnecessary to them, had no connection with their lives, were only a kind of an Epicurean amusement, while the superstitions of the believers from among the labouring classes were to such an extent blended with their life that it would have been impossible to imagine it without these superstitions,—it was a necessary condition of that life. I began to examine closely the lives and beliefs of these people, and the more I examined them, the more did I become convinced that they had the real faith, that their faith was necessary for them, and that it alone gave them a in meaning and possibility of life. In contradistinction to what I saw in our circle, where life without faith was possible, and where hardly one in a thousand professed to be a believer, among them there was hardly one in a thousand who was not a believer. In contradistinction to what I saw in our circle, where all life passed in idleness, amusements, and tedium of life, I saw that the whole life of these people was passed in hard work, and that
