The Complete Works of Leo Tolstoy (25+ Works with active table of contents) (325 page)

LEONÍD FYÓDORITCH. And the child that Márya Vasílevna distinctly saw? Why, I saw it too.... That could not have been done by this girl.

ANNA PÁVLOVNA. You think yourself wise, but you are--a fool.

LEONÍD FYÓDORITCH. Well, I'm going.... Alexéy Vladímiritch, will you come? [Exit into his study].

PROFESSOR [shrugging his shoulders, follows] Oh, how far, how far, we still lag behind Western Europe!

Enter Jacob.

ANNA PÁVLOVNA [following Leoníd Fyódoritch with her eyes] He has been tricked like a fool, and he sees nothing! [To Jacob] What do you want?

JACOB. How many persons am I to lay the table for?

ANNA PÁVLOVNA. For how many?... Theodore Ivánitch! Let him give up the silver plate to you. Be off, at once! It is all his fault! This man will bring me to my grave. Last night he nearly starved the dog that had done him no harm! And, as if that were not enough, he lets the infected peasants into the kitchen, and now they are here again! It is all his fault! Be off at once! Discharge him, discharge him! [To Simon] And you, horrid peasant, if you dare to have rows in my house again, I'll teach you!

SECOND PEASANT. All right, if he is a horrid peasant there's no good keeping him; you'd better discharge him too, and there's an end of it.

ANNA PÁVLOVNA [while listening to him looks at Third Peasant] Only look! Why, he has a rash on his nose--a rash! He is ill; he is a hotbed of infection!! Did I not give orders, yesterday, that they were not to be allowed into the house, and here they are again? Drive them out!

THEODORE IVÁNITCH. Then are we not to accept their money?

ANNA PÁVLOVNA. Their money? Oh yes, take their money; but they must be turned out at once, especially this one! He is quite rotten!

THIRD PEASANT. That's not just, lady. God's my witness, it's not just! You'd better ask my old woman, let's say, whether I am rotten! I'm clear as crystal, let's say.

ANNA PÁVLOVNA. He talks!... Off, off with him! It's all to spite me!... Oh, I can't bear it, I can't!... Send for the doctor! [Runs away, sobbing. Exit also Jacob and Gregory].

TÁNYA [to Betsy] Miss Elizabeth, darling, what am I to do now?

BETSY. Never mind, you go with them and I'll arrange it all. [Exit].

FIRST PEASANT. Well, your reverence, how about the reception of the sum now?

SECOND PEASANT. Let us settle up, and go.

THIRD PEASANT [fumbling with the packet of bank-notes] Had I known, I'd not have come for the world. It's worse than a fever!

THEODORE IVÁNITCH [to Doorkeeper] Show them into my room. There's a counting-board there. I'll receive their money. Now go.

DOORKEEPER. Come along.

THEODORE IVÁNITCH. And it's Tánya you have to thank for it. But for her you'd not have had the land.

FIRST PEASANT. That's just it. As she made the proposal, so she put it into effect.

THIRD PEASANT. She's made men of us. Else what were we? We had so little land, no room to let a hen out, let's say, not to mention the cattle. Good-bye, dear! When you get to the village, come to us and eat honey.

SECOND PEASANT. Let me get home and I'll start brewing the beer for the wedding! You will come?

TÁNYA. Yes, I'll come, I'll come! [Shrieks] Simon, this is fine, isn't it? [Exeunt Peasants].

THEODORE IVÁNITCH. Well, Tánya, when you have your house I'll come to visit you. Will you welcome me?

TÁNYA. Dear Theodore Ivánitch, just the same as we would our own father! [Embraces and kisses him].

Curtain.

END OF "FRUITS OF CULTURE."

[ Transcriber's Note:

The following is a list of corrections made to the original. The first line is the original line, the second the corrected one.

ALEXÉY VLADÍMIROVITCH KROUGOSVÉTLOF. A professor and scientist of about ALEXÉY VLADÍMIRITCH KROUGOSVÉTLOF. A professor and scientist of about

THE FAT LADY: MÁRYA VASÍLYEVNA TOLBOÚHINA. A very distinguished, rich, THE FAT LADY: MÁRYA VASÍLEVNA TOLBOÚHINA. A very distinguished, rich,

PETRÍSTCHEF. Nothing. I only say, get some at any cost I will wait. PETRÍSTCHEF. Nothing. I only say, get some at any cost. I will wait.

VASÍLY LEONÍDITCH. Then pay up and don't be stingy [To Theodore VASÍLY LEONÍDITCH. Then pay up and don't be stingy. [To Theodore

VASÍLY LEONÍDITCH. What d'you think, Theodore Ivanítch, is he flush of VASÍLY LEONÍDITCH. What d'you think, Theodore Ivánitch, is he flush of

THEODORE IVÁNITCH. I don't know. I hardly think so, But what does it THEODORE IVÁNITCH. I don't know. I hardly think so. But what does it

COACHMAN. They'd better be brought here to Loukérya COACHMAN. They'd better be brought here to Loukérya.

VASÍLY LEONÍDITCH. Excuse me a moment. [To Servants Cook] Where are the VASÍLY LEONÍDITCH. Excuse me a moment. [To Servants' Cook] Where are the

do it out of spite. .. I turn them out from there, and they bring them do it out of spite.... I turn them out from there, and they bring them

too!. . [Exit, sobbing, followed by Leoníd Fyódoritch]. too!... [Exit, sobbing, followed by Leoníd Fyódoritch].

THEODORE IVÁNITCH. Then, I'll tell you what . . THEODORE IVÁNITCH. Then, I'll tell you what ...

PETRÍSTCHEF [trembles] Oh, I'm afraid, I'm afraid! Márya Konstantínova, PETRÍSTCHEF [trembles] Oh, I'm afraid, I'm afraid! Márya Konstantínovna,

LEONÍD FYÓDORITCH. Well, it did get there! [Exit Theodore Ivánitch LEONÍD FYÓDORITCH. Well, it did get there! [Exit, Theodore Ivánitch

"A raft sails by,' "A raft sails by," ]

TRANSLATOR'S PREFACE.

The book I have had the privilege of translating is, undoubtedly, one of the most remarkable studies of the social and psychological condition of the modern world which has appeared in Europe for many years, and its influence is sure to be lasting and far reaching. Tolstoi's genius is beyond dispute. The verdict of the civilized world has pronounced him as perhaps the greatest novelist of our generation. But the philosophical and religious works of his later years have met with a somewhat indifferent reception. They have been much talked about, simply because they were his work, but, as Tolstoi himself complains, they have never been seriously discussed. I hardly think that he will have to repeat the complaint in regard to the present volume. One may disagree with his views, but no one can seriously deny the originality, boldness, and depth of the social conception which he develops with such powerful logic. The novelist has shown in this book the religious fervor and spiritual insight of the prophet; yet one is pleased to recognize that the artist is not wholly lost in the thinker. The subtle intuitive perception of the psychological basis of the social position, the analysis of the frame of mind of oppressors and oppressed, and of the intoxication of Authority and Servility, as well as the purely descriptive passages in the last chapter--these could only have come from the author of "War and Peace."

The book will surely give all classes of readers much to think of, and must call forth much criticism. It must be refuted by those who disapprove of its teaching, if they do not want it to have great influence.

One cannot of course anticipate that English people, slow as they are to be influenced by ideas, and instinctively distrustful of all that is logical, will take a leap in the dark and attempt to put Tolstoi's theory of life into practice. But one may at least be sure that his destructive criticism of the present social and political RÉGIME will become a powerful force in the work of disintegration and social reconstruction which is going on around us. Many earnest thinkers who, like Tolstoi, are struggling to find their way out of the contradictions of our social order will hail him as their spiritual guide. The individuality of the author is felt in every line of his work, and even the most prejudiced cannot resist the fascination of his genuineness, sincerity, and profound earnestness. Whatever comes from a heart such as his, swelling with anger and pity at the sufferings of humanity, cannot fail to reach the hearts of others. No reader can put down the book without feeling himself better and more truth-loving for having read it.

Many readers may be disappointed with the opening chapters of the book. Tolstoi disdains all attempt to captivate the reader. He begins by laying what he considers to be the logical foundation of his doctrines, stringing together quotations from little-known theological writers, and he keeps his own incisive logic for the later part of the book.

One word as to the translation. Tolstoi's style in his religious and philosophical works differs considerably from that of his novels. He no longer cares about the form of his work, and his style is often slipshod, involved, and diffuse. It has been my aim to give a faithful reproduction of the original.

CONSTANCE GARNETT. January,1894

PREFACE.

In the year 1884 I wrote a book under the title "What I Believe," in which I did in fact make a sincere statement of my beliefs.

In affirming my belief in Christ's teaching, I could not help explaining why I do not believe, and consider as mistaken, the Church's doctrine, which is usually called Christianity.

Among the many points in which this doctrine falls short of the doctrine of Christ I pointed out as the principal one the absence of any commandment of non-resistance to evil by force. The perversion of Christ's teaching by the teaching of the Church is more clearly apparent in this than in any other point of difference.

I know--as we all do--very little of the practice and the spoken and written doctrine of former times on the subject of non- resistance to evil. I knew what had been said on the subject by the fathers of the Church--Origen, Tertullian, and others--I knew too of the existence of some so-called sects of Mennonites, Herrnhuters, and Quakers, who do not allow a Christian the use of weapons, and do not eater military service; but I knew little of what had been done. by these so-called sects toward expounding the question.

My book was, as I had anticipated, suppressed by the Russian censorship; but partly owing to my literary reputation, partly because the book had excited people's curiosity, it circulated in manuscript and in lithographed copies in Russia and through translations abroad, and it evolved, on one side, from those who shared my convictions, a series of essays with a great deal of information on the subject, on the other side a series of criticisms on the principles laid down in my book.

A great deal was made clear to me by both hostile and sympathetic criticism, and also by the historical events of late years; and I was led to fresh results and conclusions, which I wish now to expound.

First I will speak of the information I received on the history of the question of non-resistance to evil; then of the views of this question maintained by spiritual critics, that is, by professed believers in the Christian religion, and also by temporal ones, that is, those who do not profess the Christian religion; and lastly I will speak of the conclusions to which I have been brought by all this in the light of the historical events of late years.

L. TOLSTOI. YASNAÏA POLIANA, May 14/26, 1893.

CHAPTER I.

THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY.

Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to Serve in the Army --Hostile Attitude of Governments Generally and of Liberals to Those who Refuse to Assist in Acts of State Violence, and their Conscious Efforts to Silence and Suppress these Manifestations of Christian Non-resistance.

Among the first responses some letters called forth by my book were some letters from American Quakers. In these letters, expressing their sympathy with my views on the unlawfulness for a Christian of war and the use of force of any kind, the Quakers gave me details of their own so-called sect, which for more than two hundred years has actually professed the teaching of Christ on non-resistance to evil by force, and does not make use of weapons in self-defense. The Quakers sent me books, from which I learnt how they had, years ago, established beyond doubt the duty for a Christian of fulfilling the command of non-resistance to evil by force, and had exposed the error of the Church's teaching in allowing war and capital punishment.

In a whole series of arguments and texts showing that war--that is, the wounding and killing of men--is inconsistent with a religion founded on peace and good will toward men, the Quakers maintain and prove that nothing has contributed so much to the obscuring of Christian truth in the eyes of the heathen, and has hindered so much the diffusion of Christianity through the world, as the disregard of this command by men calling themselves Christians, and the permission of war and violence to Christians.