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if men but see to it that there be enough inspired, God will see to it that there be enough inspirers.

      5. And of these Heaven-sent inspirers, Tolstoy is the latest. But do not believe that in saying that he is Heaven-sent I attempt to explain aught. The highest is ever inexplicable, and it is the bane of modern science that it is ever ready to explain what cannot be explained. Before the highest we can only stand dumb; and this has been the feeling of the greatest, because of the humblest, of spirits. The Greek painter, therefore, when about to depict the highest grief of a father, gives up in despair, and veils the father's face; and Meyer von Bremen's grandmother, when confronted with the question from the children whence came that sweet babe in her arms, can only reply, “The storks brought it;” and so I can say to you only, Tolstoy is sent unto men from Heaven.

      6. I say he is Heaven-sent, because he came to proclaim not what is ephemeral and perishing, but what is permanent and everlasting. He came to proclaim not the latest theory of gravitation, of molecular vibration, of modes of heat and manners of cold, nor of struggle for existence, nor of supply and demand, nay, not even of scientific charity. He came to proclaim that which was as true in the days of Jesus as it is true in the days of Darwin,—that the life of man can have no meaning, unless when guided by obedience to God and love to man. Gravitation, struggle for existence! The earth has been spinning round its parent for ages before man's brain-kin made the marvellous discovery that God's mysterious impulse which set the earth whirling through the abysses of space is explained in right scientific fashion by labelling it gravitation. This green earth has rolled on, this green earth will roll on, label or no label; and the mystery of God men knew not before gravitation, nor do they know it now with gravitation. Men have for ages been multiplying under the blessing of God, and loving one another, long before that marvellous discovery was made that man, sprung from a monkey, and bred in struggle for existence, is destined at last, under fine progress of species, to become brutalized with Malthusian law as a cannibal living on the flesh of his brother, with self-respect and scientific charity in most abundant supply and demand. Tolstoy came to proclaim not the new gospel of death, but the old gospel of life; not the new gospel of struggle for existence, but the old gospel of helpfulness for existence; not the new gospel of competition, but the old gospel of brotherhood. Tolstoy came to proclaim the gospel of God, the gospel of man, the gospel of Christ, the gospel of Socrates, the gospel of Epictetus, of Aurelius, of Carlyle, of Emerson,—the gospel of reverence before God and love to man, which is indeed ever old, but which, alas! the sons of Darkness see to it that it remain forever new.

      7. These, then, are the men among whom Tolstoy belongs: which of these the greater, which of these the less? My friends, when we arrive at these, we are no longer among the measurable planets, but among the immeasurable fixed stars. Sirius flashes indeed with greater splendor than Vega, and Vega than Arcturus, and Arcturus than Capella, and Capella flashes with greater splendor than Aldebaran; but who shall undertake to say which of these suns is the greater, which is the less? The difference of splendor is not in the stars themselves, but in our eyes. And at this our immeasurable distance from these souls who are nighest unto the throne of the Most High, it is not for me, the worm, as I stand before you, to presume to measure which is the greater, which is the less. Rather than spending our time in profitless weighing and measuring, let me beseech you to bow your heads in awe and gratitude, praising God for the mercy which sendeth now and then unto men the living voice, the helping voice.

      8. Tolstoy, therefore, is one of those spirits whom I cannot approach with the dissecting-knife, as the critic does the author, in order to “account” for him. To do this, that total freedom from sentiment is required which was possessed by the enterprising reporter who on the death of a prominent citizen forthwith requested an interview with “corpse's uncle.” In an age when sentiment has become a byword of impotence, and the heart has become a mere force-pump for the blood; in an age when charity has to be put in swaddling-clothes lest it injure a brother by helping him; when the poor are preached to by their rich visiting friends, not to make a home for themselves when their love for a mate is born in the heart, but only when it is born in the purse,—in such an age that reporter's freedom from sentiment is indeed a most valuable acquisition; but I, alas! as yet possess it not! I shall therefore neither judge the preacher Tolstoy, nor measure him. I shall only point out to you to-day wherein he differs, as he must needs differ, from the rest of that noble band of the chosen messengers of God to which he belongs.

      9. And the first striking difference is that Tolstoy is a consummate artist, a creator, in addition to the great preacher. For Marcus Aurelius is no artist. He is merely a speaker; he delivers his message in plain tongue, unadorned, often even unpolished. Epictetus, equally simple, equally direct with Marcus Aurelius, comes, however, already adorned with a certain humor which now and then sparkles through his serious pages. Ruskin brings with him quite a respectable load of artistic baggage; he brings an incisiveness, a sarcasm, often a piquancy with him, which makes him entertaining besides inspiring. Emerson and Carlyle bring with them much that, as artistic work; might, under more favorable auspices, have been worth saving for its own sake: the one brings a grace, a sportiveness, and a brilliancy which fascinates, the other a fervor, an imagination, a grim-humor, a lightning-flashing, which dazzles. But none of these live in letters because of their art. Were they to depend on this alone, they would quickly perish. They live because of the spirit which worketh through them; so that were you to take the Jeremiah out of Carlyle, the John the Baptist out of Ruskin, and the Solomon out of Emerson, you would deprive them of their literary life. Tolstoy, however, even though the preacher be gone from him, still remains a mighty power in letters because of his art. For not only are his works filled with the highest purpose,—they are also created with the highest art. And I cannot show you this difference any better than by quoting two passages, one from Carlyle, the other from Tolstoy, both treating of the soul's well-nigh noblest emotion,—Repentance.

      “On the whole, we make too much of faults. Faults? The greatest of faults, I should say, is to be conscious of none. Readers of the Bible, above all, one would think, might know better. Who is called there ‘the man according to God's own heart’? David, the Hebrew king, had fallen into sins enough; blackest crimes; there was no want of sins. And therefore the unbelievers sneer, and ask, ‘Is this the man according to God's own heart?’ The sneer, I must say, seems to be but a shallow one.

      “What are faults, what are the outward details of a life, if the inner secret of it, the remorse, temptations, true, often-battled, never-ending struggle of it be forgotten? ‘It is not in man that walketh to direct his steps.’ Of all acts, is not, for a man, repentance the most divine? The deadliest sin, I say, were the same supercilious consciousness of no sin; that is death; the heart so conscious is divorced from sincerity, humility, and fact,—is dead; it is ‘pure,’ as dead dry sand is pure.

      “David's life and history, as written for us in those Psalms of his, I consider to be the truest emblem ever given of man's moral progress and warfare here below. All earnest men will ever discern in it the faithful struggle of an earnest human soul toward what is good and best. Struggle often baffled, sore battled, down as into entire wreck; yet a struggle never ended; ever with tears, repentance, true unconquerable purpose begun anew. Poor human nature! Is not a man's walking, in truth, always that,—‘a succession of falls’? Man can do no other. In this wild element of Life, he has to struggle onward; now fallen, deep abased; and ever with tears, repentance, with bleeding heart, he has to rise again, struggle again still onward. That his struggle be a faithful, unconquerable one; that is the question of questions. We will put up with many sad details, if the soul of it were true. Details by themselves will never teach us what it is.”

      10. Powerful as this passage is, I cannot help feeling that Tolstoy has treated the same subject more artistically than Carlyle, by embodying his lesson in objective shape, where Carlyle treats it subjectively. And now listen to Tolstoy:—

      THE REPENTING SINNER.

      There lived in the world a man for seventy years, and all his life he lived in sin. And this man fell ill, and still he did not repent. But when death was nigh, at the last hour, he began to weep, and said, “Lord, as thou hast forgiven the thief on the cross, so do thou forgive me!” He had scarcely spoken, and away flew his soul. And the sinner's soul began to love God, and, trusting his mercy, came to the gates of heaven.

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