might distract from a consciousness of this dissonance are insufficient or they become disgusting, and so as to be in a condition to prolong existence, notwithstanding the monitions of conscience about its irregularities, men temporarily cut short its activity by poisoning that organ through which the monitions of conscience are manifested, just as a man purposely shutting his eyes would hide what he would not wish to see.
II
Not in taste, not in pleasure, not in dissipation, not in gayety, lies the explanation for the universal use of hashish, opium, wine, tobacco, but wholly in the necessity that men have for concealing from themselves the monitions of conscience.
I was going along the street once, and as I passed two izvoshchiks disputing, I heard one say to the other:—
"It's a certain fact, on my conscience as sure as I am sober."
What appeals to a sober man's conscience does not appeal to a drunken man's. In these words was expressed the essential fundamental reason, why men have recourse to stupefying things. Men have recourse to them either so as not to feel the pricking of conscience after committing some act contrary to conscience, or so as to bring themselves into a condition to commit some act which is contrary to conscience, but to which a man's animal nature tempts him.
A sober man has conscientious scruples about going to dissolute women, about stealing, about committing murder. A drunken man has no such scruples; and so, if a man wishes to commit an act which his conscience forbids him to do, he stupefies himself.
I remember being struck by the testimony at court of a cook who had killed a relative of mine, a lady in whose service he had been. He told how when he had sent away his mistress, the chambermaid, and the time had come for him to act, he went with his knife into her
