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he speaks of so freely in his Journal, to leave his home conditions, negate himself entirely, and find himself again, merged and at one with the Whole. And the Great Deliverer came and offered him even a greater fusion with all, giving him that “other post,” the “new appointment” he so ardently prayed for in life. When that happened he became at once clear and lucid even to those nearest him – who had criticised him the most. The Russian youth was disconsolate. Our spiritual guide is gone, they cried. Who will hold up the candle for us now? What black night is there in the world, and how to grope our way in it alone!

      How lonely it was without that spiritual guide!

      The first act of the March Revolution was to redecorate the grave of Tolstoi in the forest of Zakaz, to make the sacred pilgrimage to his resting place and tell the father of the good news – the will of God is being established, reason is awakened in man. Love toward neighbour; nay, the greatest of all, love toward enemies, is being accomplished.

      It is with a feeling of reverence that I bring this gift of the inner soul of Tolstoi to the English-speaking public. The very formlessness of the phrases of this Journal helps toward a sincerity of thought which shows itself pure by its nakedness. Tolstoi himself knew the value of these documents, for one man was to him as another, and the sincere gropings of a man’s reason toward the understanding of the meaning of life was of value even if they were his own, and especially if they were of one who had lived much and thought much as he did. “It is especially disagreeable to me,” he writes, “when people who have lived little and thought little do not believe me, and, not understanding me, argue with me about moral problems. It would be the same for which a veterinary surgeon would be hurt if people who were not familiar with his art would argue with him.” And Tolstoi knew that he knew his art, he knew consciously, since the spiritual awakening that came to him in the Eighties, the great mission to which he dedicated his life – to find a moral justification of living – and it is therefore that he laid special stress in the disposal of these documents for the public after his death. The volume here printed is only four years of over sixty years of Journal which he kept since his early twenties. They are published first, because it is only with the Journal beginning 1890 that his editor and friend, V. G. Chertkov, has the copied manuscripts in their entirety – from that date up to Tolstoi’s death in 1910.

      Over and over again in his life, Tolstoi attempted to make special and legal provision for his journals and notebooks, as he calls them, that they be given and spread free to the public, and he designated his friend and follower, who has edited and published this volume in Russian, as the practical inheritor and executor of these manuscripts. He was to publish them in their entirety, except for certain revisions so that there should be preserved, as Tolstoi expressed it, that which ought to be preserved and there should be thrown out that which ought to be thrown out.

      “I know,” he wrote to Chertkov, February 8, 1900, “that no one bears such an esteem, respect and love for my spiritual life and its expression as you do. I always said it and now I write it in my notes which express my wishes after my death, asking you especially, and only you, to undertake the revision of my papers.”

      This Chertkov has done exceedingly well in the original Russian edition, giving in double brackets the number of the words he left out, which seemed to him necessary on account of their too intimate character. These places I have merely indicated by three points. Unfortunately the Russian volume was printed under the old régime and deletions had to be made on account of the censor, which, because of the difficulty of communication during the war, it was impossible to fill in. These places are also designated in this volume by three points, but in the Russian edition they are given in double parenthesis, also enclosing the number of the words left out. So that a record of all omissions have been kept.

      The problem of disposing of these documents after his death according to his principles against copyrights, occupied Tolstoi for many years. The Russian law nullified any such disposal of property, for legally the inheritor had to be a fixed person “and works to be disposed of free to all” meant nothing. He therefore wrote many wills, defining and modifying his position in all possible ways so that his ideas might be carried out, and in such a form that they could not be frustrated by any one.

      His plans were threefold:

      1. That all his works written after 1881 as well as all his writings written before that year (the year that marks his spiritual regeneration) but not published until later or not published at all up to his death, should be no one’s property, but be given free to the public for printing and translation.

      2. That all his manuscripts and documents (among that number the journals, first drafts of books, letters, etc.,) which would remain after his death should be given over to V. G. Chertkov, who was to revise them and arrange them in suitable form for publication.

      3. That the estate of Yasnaya Polyana should be given over to the peasants.

      Tolstoi’s first idea was that Chertkov should be one of the legal inheritors, together with the Countess Tolstoi, his wife. But Chertkov refused for various personal reasons, he says, but mainly because he thought that the arrangement for the transfer of property could be best facilitated and could be more delicately managed if some one member of the Tolstoi family was designated instead of an outsider. Tolstoi, therefore, designated as his legal inheritor his youngest daughter Alexandra, who stood in close sympathy with him in his spiritual ideas, and, in case of her death before his own, his eldest daughter Tatiana. He hoped that his daughters, together with the Countess Tolstoi, would fulfil his requests concerning the disposal of his posthumous documents and the gift of the estate according to his wishes.

      After Tolstoi’s death the estate was given to the peasants by means of the sale of most of the posthumous documents which enabled his daughter Alexandra to buy back the estate from the family and give it to the peasants as directed by Tolstoi, but in the matter of the journals it was more difficult to arrange from the fact that the Countess Tolstoi placed all these journals and notebooks in the Moscow Historical Museum on the ground that they were a gift of Tolstoi to her during his lifetime and that therefore she had a right to dispose of them as she thought best. The matter would have taken only a legal process in the court to disentangle, a thing which the Countess Alexandra Tolstoi did not wish to undertake as being against the spirit of her father to use legal force to come to an agreement.

      Chertkov, therefore, was forced to use only such copies of the original journals and notebooks which he happened to have in his possession. The present volume is made from a copy done by the hands of the Prince and Princess Obolensky, the son-in-law and daughter of Tolstoi, who also stood very near to Tolstoi spiritually, were conscientious in their fulfilment of such tasks for him, and who knew his handwriting very well. The original documents are still in the Moscow Historical Museum, but Chertkov has promised to publish the volumes and journals which he has from the years 1900 to 1910, and has already brought out a second volume of this series, which dates from Tolstoi’s early years in the twenties.

      Whatever value this volume has as a historical and exact transcript of Tolstoi’s original jottings-down as they came to him, it has much more value as a transcript of the thoughts of a great Russian which have so permeated his people that they are now being rewritten on the pages of Russian history. It is because the blood of his brother calls to him from under the ground, that the Russian has undertaken to advance one step nearer to the fulfilment of the great law – to live together in harmony, to serve his brother and to do the one work – which is the one work for all, to love.

      The hundred-years readiness for sacrifice for the common good, the willingness to go to exile and death of four generations of men and women, the red flag now flying over the Winter Palace in Petrograd with the letters of gold, “Proletarians of all Nation Unite,” the insistent call to the peoples of the world to overthrow all oppressors and live together in mutual harmony, the trumpet calls of a democracy whose tones are so strange and new, that we across the borders seem not to hear or understand them, all have their spiritual counterpart in the pages of this book. It is Russia that speaks here.

      I must give my thanks to Mr. Alexander Gourevich who so carefully compared the original text and English translation, and to Mr. Joseph Peroshnikoff who patiently revised the notes and assisted in the compilation of the index.

Rose Strunsky.

      New

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