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 replanning 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 that 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. Nevert
heless 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 content; 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.
The results of my experiment were meager. Sometimes the food did not appear, and I was already preparing to rejoice at this proof, but then the food would appear; it was exactly as if my strange performance had caused some confusion at first, but had shown itself later to possess advantages, so that in my case the usual barking and leaping could be dispensed with. Often, indeed, the food appeared in greater abundance than formerly, but then again it would stay away altogether. With a diligence hitherto unknown in a young dog I drew up exact reports of all my experiments, fancied that here and there I was on a scent that might lead me further, but then it lost itself again in obscurity. My inadequate grounding in science also undoubtedly held me up here. What guarantee had I, for instance, that the absence of the food was not caused by unscientific preparation of the ground rather than by my experiments, and if that should be so, then all my conclusions were invalid. In certain circumstances I might have been able to achieve an almost scrupulously exact experiment; namely, if I had succeeded only once in bringing down food by an upward incantation without preparing the ground at all, and then had failed to extract food by an incantation directed exclusively to the ground. I attempted indeed something of this kind, but without any real belief in it and without the conditions being quite perfect; for it is my fixed opinion that a certain amount of ground-preparation is always necessary, and even if the heretics who deny this are right, their theory can never be proved in any case, seeing that the watering of the ground is done under a kind of compulsion, and within certain limits simply cannot be avoided. Another and somewhat tangential experiment succeeded better and aroused some public attention. Arguing from the customary method of snatching food while still in the air, I decided to allow the food to fall to the ground, but to make no effort to snatch it. Accordingly I always made a small jump in the air when the food appeared, but timed it so that it might always fail of its object; in the majority of instances the food fell dully and indifferently to the ground in spite of this, and I flung myself furiously upon it, with the fury both of hunger and of disappointment. But in isolated cases something else happened, something really strange; the food did not fall but followed me through the air; the food pursued the hungry. That never went on for long, always for only a short stretch, then the food fell after all, or vanished completely, or — the most common case — my greed put a premature end to the experiment and I swallowed down the tempting food. All the same I was happy at that time, a stir of curiosity ran through my neighborhood, I attracted uneasy attention, I found my acquaintances more accessible to my questions, I could see in their eyes a gleam that seemed like an appeal for help; and even if it was only the reflection of my own glance I asked for nothing more. I was satisfied. Until at last I discovered — and the others discovered it simultaneously — that this experiment of mine was a commonplace of science, had already succeeded with others far more brilliantly than with me, and though it had not been attempted for a long time on account of the extreme self-control it required, had also no need to be repeated, for scientifically it had no value at all. It only proved what was already known, that the ground not only attracts food vertically from above, but also at a slant, indeed sometimes in spirals. So there I was left with my experiment, but I was not discouraged, I was too young for that; on the contrary, this disappointment braced me to attempt perhaps the greatest achievement of my life. I did not believe the scientists' depreciations of my experiment, yet belief was of no avail here, but only proof, and I resolved to set about establishing that and thus raise my experiment from its original irrelevance and set it in the very center of the field of research. I wished to prove that when I retreated before the food it was not the ground that attracted it at a slant, but I who drew it after me. This first experiment, it is true, I could not carry any farther; to see the food before one and experiment in a scientific spirit at the same time — one cannot keep that up indefinitely. But I decided to do something else; I resolved to fast completely as long as I could stand it, and at the same time avoid all sight of food, all temptation. If I were to withdraw myself in this manner, remain lying day and night with closed eyes, trouble myself neither to snatch food from the air nor to lift it from the ground, and if, as I dared not expect, yet faintly hoped, without taking any of the customary measures, and merely in response to the unavoidable irrational watering of the ground and the quiet recitation of the incantations and songs (the dance I wished to omit, so as not to weaken my powers) the food were to come of itself from above, and without going near the ground were to knock at my teeth for admittance — if that were to happen, then, even if science was not confuted, for it has enough elasticity to admit exceptions and isolated cases — I asked myself what would the other dogs say, who fortunately do not possess such extreme elasticity? For this would be no exceptional case like those handed down by histo
ry, such as the incident, let us say, of the dog who refuses, because of bodily illness or trouble of mind, to prepare the ground, to track down and seize his food, upon which the whole dog community recite magical formulae and by this means succeed in making the food deviate from its customary route into the jaws of the invalid. I, on the contrary, was perfectly sound and at the height of my powers, my appetite so splendid that it prevented me all day from thinking of anything but itself; I submitted, moreover, whether it be credited or not, voluntarily to my period of fasting, was myself quite able to conjure down my own supply of food and wished also to do so, and so I asked no assistance from the dog community, and indeed rejected it in the most determined manner.