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gold by the wayside, and devotes the whole of it to the founding of asylums for orphans and old people, and other works of charity, is rebuked by an angel of the Lord for having even touched the accursed thing. In still another, a poor peasant, who has with difficulty scraped together enough money to make a pilgrimage to Jerusalem for the salvation of his soul, spends nearly the whole of it in restoring a starving family to prosperity, and is obliged to return home. Yet he or his wraith is seen at the Holy Sepulchre by his friend and traveling-companion, as a heavenly reward for the good accomplished with the gold, that lure of the Evil One. The giving of money in alms is directly commended in other tales. The author's opinions on this question, elsewhere expressed, show that he entertains strong doubts as to whether money is not an unmixed evil, and the old-fashioned system of barter the only true solution of the difficulty. These stories, as printed in this volume, do not correspond, in all respects, with the versions furnished the people in the separate penny copies, but it can hardly be a question of the censor, in this case.

      The fragment entitled In What Happiness Consists represents all of the work popularly known as My Religion which is allowed in a printed form, in Russia. It corresponds with a portion of chapter x., beginning with the sentence "Christ preaches the truth." (My Religion, Crowell, page 179; What I believe, Gottsberger, page 171.) Throughout, the "doctrine of the church" - where the phrase is permitted at all, - is replaced by the words, "the teaching of the world." The references to asceticism, voluntary torture in this life, and the scriptural quotation on which monasticism is founded are expunged. The remark that the circle of friends which emperors and kings have is very restricted also strikes the censor as objectionable. The outspoken passage on pages 191, 182 (respectively, as above), beginning with the comments on the servant in a bath-house, including observations on cabinet ministers perpetually engaged in signing documents of no importance, and men following a gaudy uniform to the wars, like a herd of cattle, and so on, is the next omission. The wickedness of oaths to authorities and the results of a refusal to perform military service follow, as well as the phrase about torture in Sevastopol and Plevna. (What I Believe, page 184.) The quotation and reference to poverty as one of the indispensable conditions of following Christ's doctrine is also omitted, possibly out of consideration for the feelings of wealthy ecclesiastics. The passage concerning the millions of men in Russia who do not practice the doctrine of Christ, and yet do not starve, the miracle of the loaves and fishes (pages 203-207; 191-194, as above), and one or two lesser omissions complete the list of the censor's cancellations. The cuts are significant and leave very little of even that one chapter to stand as the authorized version.

      The Death of Ivan Ilitch is the most important thing, in the line of strictly literary work, which Count Tolstoi has written since Anna Karenina, and consists mainly of a subtle psychological study of the cultivated man in general, during the hopeless illness preceding his death. There is enough ordinary description connected with this to admit us into the circumstances of Ivan Ilitch's life, before and during his illness, and the unfeeling conduct of his family, which leaves him dependent for sympathy, in his sufferings, on the cheerful, simple-minded peasant who waits upon him. It is through the unconscious influence of this peasant that Ivan Ilitch is at last brought into a state of mind where he no longer fears death, but dies with the calm composure of the muzhik. As is natural, this portion of the narrative outweighs the rest in the reader's interest, but there is some equally fine analytical work in the opening chapter, where Petr Ivanovitch, Ivan Ilitch's old friend, calls upon the widow.

      The most important article in this volume, however, is that devoted to the Census of Moscow. In general character, it is a continuation of My Religion, many of the same subjects being considered in the light of his personal experience as one of the census-takers in one of the poorest quarters of the city, to which he had been appointed at his own request. It was not to be expected that such a social study would be allowed to pass the censor unmutilated. The omissions are numerous and noteworthy. A hint of this state of things is sometimes conveyed by a line of dots, but in other cases no indication whatever is vouchsafed. Copies of the article, printed abroad, and under a different title, supply the suppressed passages, which are generally the most interesting of all. Count Tolstoi's idea of a census is to combine works of mercy with the technical labor: if a starving woman should come under the notice of one of the agents, she should be attended to, even if the census proper should go to destruction in consequence, the succor of the suffering being the most important task of our lives. In short, the census should be simply a means to that end.

      In 1882, Count Tolstoi went to live in Moscow, where he was speedily struck with the numerous beggars, by whom he was cheated, in accordance with methods universally prevalent, when he offered them work, or gave them money for specific objects. He found that old inhabitants of the city spoke with considerable satisfaction and pride of the 50,000 beggars, just as people in London had boasted to him of the poverty of London. Prompted by a desire to inspect this wretchedness in person, he finally went to a certain square, which was a sort of headquarters for an army of beggars, after having made several attempts and beaten a retreat, overcome by his feelings. Thence he followed the crowd to the Lyapinsky free lodging-house for the night. While waiting with the throng for the doors to open, at five p.m., he conversed with various poor people, treated them to hot sbiten (poor man's tea, made of water, honey, and laurel or salvia leaves), and gave them all the money he had about him, amounting to twenty rubles. He was conducted over the house, as soon as it was opened, by some of his new friends, and got his first sight of the double row of bunks and their wretched occupants, as the latter prayed, cursed, and jested. The passage which follows is omitted from the version authorized by the censor. It describes his sensations of personal guilt, on returning to his own house, with its carpeted stairs and anterooms, where, after removing his fur cloak, he sat down to a dinner of five courses, served by two lackeys, in dress-coats, white ties, and white gloves. He also describes and execution which ha had witnessed thirty years before, in Paris, and announces his conviction that he was guilty of murder, because he bestowed his tacit approval on it by being present without offering a remonstrance. He compares his sensations on that occasion to those experienced on the present one, when he might have given, not only the small change in his pocket, but the coat from his back and the entire contents of his house, and declares that he shall always hold himself to be an accomplice in crime so long as he possesses two garments, while there is any one who has none at all. In the evening he discussed the question with a friend, and unconsciously shouted at the latter, as he says, with tears in his voice, "I can't live so; it is impossible to live so, - impossible!" until his wife rushed in from an adjoining room to inquire the cause of his excitement. He was then made to feel ashamed of his heat in argument, was told that he never could talk quietly, that he became unpleasantly excited, and it was proved to him that the existence of such unfortunate wretches could not possibly afford him any excuse for embittering the lives of those about him. "I felt that this was perfectly just," he adds, "and held my tongue; but at the bottom of my heart I knew that I was right, and I could not calm myself."

      The luxury of his city life became intolerable to him, but his friends assured him that it was only because he was very good and tender-hearted, which he gladly believed. He then set about devising a plan of philanthropic activity, which would exhibit all his benevolence, although secretly persuaded that this was not what he wanted. This plan was the one above referred to in connection with the census, after exercising the exhaustive benevolence of which, the rich would be able to enjoy their luxuries without any compunction. All the friends to whom he wrote or spoke about banishing poverty from Moscow treated him with consideration, but appeared sorry to hear him utter nonsense which they could not qualify as such to his face. They allowed him to put down their names for various sums, but not one of them gave him ready money, as they would have done for a box at the theatre to see Sarah Bernhardt. At one elegant house, he found a large circle of ladies engaged in dressing dolls, which were to be raffled for the benefit of the poor, but lack of means prevented their giving him anything. He returned home with a mortified sense of having been engaged in something very shameful, but shame itself forbade the relinquishment of the scheme. He wrote his article on the census, containing an outline of his plan (it is given in this twelfth volume), and then read it to the city council, "blushing almost to tears" with embarrassment as he did so. No official action was taken; they all seemed to regret his folly; so did the students appointed to take the census; so did his wife, his son, and various other persons. He was still conscious that he was not on the

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