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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.

       And the sinner began to knock, and to ask admission into the kingdom of heaven.

      And from behind the door he heard a voice: “Who is this knocking for admission into the gates of heaven, and what are the deeds this man in his lifetime has done?”

      And the voice of the accuser gave answer, and recounted all the sinful deeds of this man; and of good deeds he named none.

      And the voice from behind the door answered: “Sinners cannot enter the kingdom of heaven. Get thee hence!”

      Said the sinner: “Lord, I hear thy voice, but I see not thy countenance and know not thy name.”

      And the voice gave in reply: “I am Peter the Apostle.”

      Said the sinner: “Have mercy upon me, Apostle Peter; remember the weakness of man, and the mercy of God. Was it not you who was a disciple of Christ, and was it not you who heard from his own lips his teaching, and saw the example of his life? And now remember, when he was weary and sad in spirit, and thrice asked thee not to slumber, but to pray, you slept, because your eyes were heavy, and thrice he found you sleeping. The same of me.

      “And remember likewise how thou hast promised to him not to renounce him until thy dying day, and yet thou didst renounce him thrice when they led him away. The same of me.

      “And remember likewise how crowed the cock, and thou hast gone forth and wept bitterly. The same of me. Not for thee 'tis to refuse me entrance.”

      And the voice from behind the gates of heaven was hushed.

      And after standing some time, again knocked the sinner, and asked admittance into the kingdom of heaven.

      And from behind the doors there was heard another voice which spake: “Who is this, and how has he lived on earth?”

      And the voice of the accuser gave answer, and repeated all the evil deeds of the sinner; and of the good deeds he named none.

      And the voice from behind the door called: “Get thee hence. Sinners such as thou cannot live with us in Paradise.”

      Said the sinner: “Lord, thy voice I hear, but thy face I see not, and thy name I know not.”

      And the voice said unto him: “I am David, the king and the prophet.” But the sinner despaired not, nor went he away from the gates of heaven, but spake as follows: “Have mercy upon me, King David, and think of the weakness of man and the mercy of God. God loved thee and raised thee up before men. Thine was all,—a kingdom, and glory, and riches, and wives, and children; yet when thou didst espy from thy roof the wife of a poor man, sin betook thee, and thou hast taken the wife of Uriah, and himself hast thou slain by the sword of the Ammonites. Thou, a rich man, hast taken his last lamb from the poor man, and hast slain the owner himself. The same of me!

      “And think further how thou hast repented, and said: ‘I confess my guilt, and repent of my sin.’ The same of me. Not for thee 'tis to refuse me entrance.”

      And the voice behind the door was hushed.

      And after standing some time, again knocked the sinner, and asked admission into the kingdom of heaven. And from behind the doors was heard a third voice which spake: “Who is this, and how hath he lived on earth?”

      And for the third time the voice of the accuser recounted the evil deeds of the man, but of the good he named none.

      And the voice from behind the door gave in answer: “Get thee hence! The kingdom of heaven not by a sinner can be entered.”

      And replied the sinner: “Thy voice I hear, but thy face I see not, and thy name I know not.”

      Answered the voice: “I am John, the beloved disciple of Christ.”

      And rejoiced the sinner, and spake: “Now verily shall I be let in. Peter and David shall admit me because they know the weakness of man, and the grace of God; but thou shalt admit me because thou hast much love. For hast thou not writ in thy book, O John, that God is Love, and that whosoever knoweth not Love, knoweth not God? Wert not thou he that spake in his old age unto men only this one word: ‘Brethren, love ye one another’? How then shalt thou now hate me and drive me hence? Either renounce thine own words, or learn to love me, and admit me into the kingdom of heaven.”

      And the gates of heaven opened, and John embraced the repenting sinner, and admitted him into the kingdom of heaven.

      11. Tolstoy, then, is the sole example among men of the harmonious combination of loftiest aspiration with highest artistic skill. Tolstoy sees in himself only the preacher, and therefore at the age of sixty he does not hesitate to repudiate all those works of his which are not those of the preacher, however great their value as works of art. Turgenef sees in him only the artist, and therefore beseeches from his death-bed his fellow-craftsman to give himself back to the forsaken art. Both are here right, both are here wrong. For each sees only one side, while Tolstoy is neither the preacher alone nor the artist alone. Tolstoy, like Janus of old, is two-faced,—the artist, when his soul is in a state of war; the preacher, when his soul is in a state of peace. Turgenef looks only upon the face of the artist; Tolstoy looks out into the world with the face of the preacher.

      12. This noble combination of the preacher and the artist has accordingly determined the character of Tolstoy's art. For the first question Tolstoy asks of every event, of every phenomenon he has to depict, is, What effect has this on the soul of man; what bearing has this on the life of man; what, in short, is its moral meaning? Hence when Tolstoy paints, he paints not only objectively, but also subjectively. In the storm-scene, for instance, which I have read you at the first lecture, Tolstoy is not satisfied to give you merely the outward appearance of the storm, its appearance in Nature, he rests not until he has painted also its effect on the soul; and the progress of the terror inspired keeps pace with the advance of the cloud. Hence the sudden introduction of the beggar from under the bridge, with his horrible stump of hand stretched out as he runs beside the carriage begging for alms. This incident is as much part of the storm, and as terrifying to the little Katenka and the little Lubotshka as the glare of the lightning and the crash of the thunder. Tolstoy the artist never sees Nature with the eyes of the body, but with the eyes of the spirit, he never sees matter without the underlying mind; he never sees the object without its complement, the subject. Tolstoy, therefore, is the first great artist (and if the one-eyed prophets of the merely objective art prevail, who now clamor so loudly, he promises, alas! to remain also the last) who has painted Nature entire. Tolstoy is the first great artist, therefore, into whose pictures enter not only the details visible, but also the details invisible. To Tolstoy, the vibration of the string is not described in completeness until he has also shown how its music has made to vibrate not only the air, but also the soul. Painter then of the inward universe as well as of the outward, of the spiritual as well as of the natural, of the things unseen as well as of those seen, Tolstoy has exhausted Nature. He has plunged into her nethermost depths, like Schiller's diver, and lo! forth he comes from the abyss with her swallowed-up treasure. Verily, here Tolstoy is unapproachable. Only one other man of letters hath here even distant fellowship with him, and this is Ralph Waldo Emerson.

      13. That an art which is born of such a union of the preacher with the worshipper of beauty as it exists in Tolstoy, can only be of the highest, and must be of the highest, I therefore no longer hesitate to affirm. Read, therefore, in this light the successive chapters in Book VII. of “Anna Karenina,” where is told the birth of a son of Kitty and Levin. Our modern apostles of the gospel of fidelity at all hazards, even though it be the fidelity of dirt, would have here made you look at the blood, at the towels, at the bowls, at the bottles, would have made you smell the odors,—they would have

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