Friday 3 March 1876

Already the 3rd of March!
Magnificent weather, but I do not want to go out. I do not want to be seen, because those who see me, look at me and ask who I am, and there is always some obliging soul with a sackful of information to dispense.
Men seek my acquaintance because I am pretty, and turn their backs on me the moment it comes to marriage or nothing; women envy me and slander me with full force. I am far better off at home.
"I do not want to go to Nice," I said yesterday, "at least here no one knows me."
"Here too we have made blunders," replied Maman, "I went to the ambassadress and to others only to be snubbed — one ought not to have gone anywhere."
"But do you think it is possible to resign oneself, of one's own will, to such an existence? Do you think that before having tried and having been snubbed, as you say, it is possible to accept such a life?"
Even for a man, jaded with everything, this life is impossible — and for me! I love calm, home, that is all very well, but it is impossible to live as we live. The Babanine brothers' scandals, the Romanoff lawsuit — all of it falls back on me, I am the one who suffers!
[Several words blacked out. Some four] years ago, when we were in Geneva and Romanoff was still alive, Zamiatine — his brother-in-law, the one who instigated the lawsuit — sent his lawyer, Vladimiroff.
This Vladimiroff tried to frighten my aunt into renouncing everything of her own accord, and seeing that he was not succeeding:
"It may be," he said, "that we shall lose the case, but we shall stamp such shame and scandal upon you all that you will not be able to appear anywhere."
And indeed, almost every day papers relating to the lawsuit were sent through all the embassies — to Germany, Switzerland, France. Everywhere the names of Romanoff and Bashkirtseff became notorious. They succeeded.
"All Europe will speak of it," Vladimiroff also said, "if we lose the case, you will lose your reputation."
And so it came about. Everywhere — in all the ministries in Russia, in all the embassies abroad, and from there everywhere. And all of this falls back on me! I was reading recently in
Plutarch about why children suffer for their fathers' faults. The good man has not convinced me. "For if it is just," he says, "that people of high virtue be honoured in their descendants, it is just also that great criminals be punished in theirs."
No doubt one of my ancestors was a great criminal, for my mother has been unfortunate in everything, and I am unfortunate in everything.
May Plutarch permit me to tell him that by dint of reasoning he loses all reason.
Honoured, yes — it is just that the children of the virtuous be honoured by men in memory of the good their fathers did; but it is utterly pointless that they should for the same reason be showered with blessings by God. Just as I can easily understand that one feels some repugnance toward the son of a criminal, I cannot understand at all that this son of a criminal be punished by God for a fault that was committed perhaps before his birth, and of which he is innocent.
[Written across the page: I beg you to believe that when I speak of criminals I am not referring to my own people, who are at most foolish.]
That is as regards pure and simple logic. But one may add to this that since men are created in God's image, they must naturally be more inclined to good than to evil. One feels pleasure at seeing the son of an honoured, virtuous man who was useful to society, and one willingly grants him privileges and kindnesses, because one says to oneself: since the father was such, why should the son not resemble him?
That is perfectly natural and I say nothing against it. But can one hate and despise a wretch who is perhaps good and honest and virtuous because his father was a scoundrel? I grant that before knowing him one might be cold — almost hostile — toward him, that one might have reservations; but I do not grant that one should repulse him, reject him, refuse to put him to the test, be against him and drive him to despair. For by pushing a man to his limits in this way one can make him into a scoundrel.
"The respectable people will have nothing to do with me," he may say; "I must belong to some caste, so I shall go toward those who do not drive me away."
These are generalities — let us come to particular cases, which are too numerous for me to take on all of them. One alone will suffice: my own.
"But," will say all those who torment me, "we do not
hate her, we do nothing to her! But we cannot..."
Enough — my mind is wearied by the expression of even this little you have just read; I shall say nothing but nonsense from here on!
God preserve me from accusing men — they do what they can. I dare not accuse God; I only reason, I seek to understand the divine laws, for I am not one of those who, out of submission, refuse to think, and believe they offend God by trying to understand Him.
"That is presumptuous," says Plutarch. No! God is accessible to all, and that is what constitutes His greatness. If one dares not speak to a king, how much less ought one dare speak to God? This is a moralist's reasoning, and a very senseless reasoning at that, I must say. By that reckoning, one ought neither to pray to God nor even to pronounce His name, for by comparing Him to a king His greatness is such that it is impossible not only to establish a degree of respect worthy of Him, but even to conceive of Him in the highest, the vaguest, and the most elevated reaches of the human mind. In that case, God would not exist.
But I have changed the subject without noticing.
It is not men who pursue me — it is the wrath of God. Men merely obey circumstances, and circumstances are one of the forms in which divine will manifests itself. Whoever chooses to investigate will find that what I say is right.
They return and tell me they saw Antonelli and Plowden at the Pincio, and Bruschetti too, looking very downcast. Maman did not stop at the band concert and consequently spoke to none of them.
My absence so astonished Plowden that around six o'clock he calls on us, asking what is the matter with me.
"A painting lesson."
"I did not see you at the Pincio and I came here at once to ask after you."
"Very kind of you, Mr. Plowden."
But listen to my lamentable story.
Around ten in the evening we were sitting very quietly around the table playing patience, when Léonie comes in.
"Madame, Count Bruschetti is here."
I hear no more and in a single bound find myself in my room, on the bed, my head under the pillow and my feet in the air. That charming disorder was not an effect of art.
I had made quite a plan, forgetting the precepts of Brother Émile — I wanted to have supper at ten and go to bed early, for these past two weeks I have been living an exhausting life, as Antonelli would say. And this abomination must arrive to upset everything!
Maman entertains the man, and I, lying on my bed with Dina at my side begging me to come out, spend an hour and a quarter or an hour and a half listening to the drawing-room conversation, seized with the most acute vexation. He must have been amused, that dear Count Bruschetti.
I detest him twice over after this evening — first he upset my plan, and then and above all he spoke of Roman society; the names and stories of all those duchesses and princesses put me in an impossible state, and Doria torments me anew. Doria appears to me in all his moral and physical magnificence, and I complain of it to Dina, laugh, and grow so nervous that I actually begin to cry in earnest. Maman and the others burst out laughing when I appear in the drawing room, red-eyed, howling, laughing, and snivelling. It was comic.
"But what is the matter with her?" asks Maman.
"I will tell you," replies Dina, "first of all she is in love with Antonelli and then she is in love with Doria. She told me he had never pleased her before the masquerade, but since he jeered at her in the way you know, she has been mad about him — a thunderbolt, as she says."
"Well, what of it," I say, unable to stop laughing as I press my forehead to the windowpane, "well, what of it — it's idiotic" — and I cry again.
"It is nerves — I tell you it is ner---ves!"
My family is most fortunate to have an entertainment like me. Bigre, dog of a dog, miserere, tiger and hyena — Doria, Doria, Antonelli — no, Doria, always Doria!

Notes

Allusion to Boileau (Art poétique, I): "un beau désordre est un effet de l'art" — "a fine disorder is an effect of art." Marie inverts the phrase: her collapse was genuine, not artful.
Miserere — Latin: "have mercy," from Psalm 51, used here as an exclamation.