A Russian Proprietor, and Other Stories. Лев Николаевич Толстой
A Russian Proprietor, and Other Stories
PREFACE
The following tales are, with one exception, taken from the second volume of Count L. N. Tolstoï's collected works, and are representative of his literary activity between 1852 and 1859.
The first story, though only a fragment of a projected novel to be called "A Russian Proprietor," is perfect and complete in itself. One cannot help feeling that it is autobiographical; Count Tolstoï himself, it will be remembered, having suddenly quitted the University of Kazan, in spite of the entreaties of his friends, and retired to his paternal estate of Yasnaya Polyana, near Tula. The aunt whose letter is quoted in the first chapter must have been Count Tolstoï's aunt, mentioned in the second chapter of "My Confession."
The "Recollections of a Scorer" and "Two Hussars" are both evidently reminiscent of Count Tolstoï's gambling-days. Both must have been suggested by some such terrible experience as that told of the count's gambling-debt in the Caucasus.
"Lucerne" and "Albert" are likewise evidently transcripts from the author's own experience. The strange benefactor in each, and the shadowy Prince Nekhliudof, are all Count Tolstoï in phases quite distinct from what he is at present.
"The Three Deaths," written in 1859, has little of the sombre power of "Iván Ilyitch." The scalpel which was so remorselessly applied to the soul in the latter is wholly hidden. It is realism pure and simple; and the contrast between the death of the peasant and of the lady is left to inference, made all the stronger by the unexpected and grandiose finale in the death of the tree.
In interesting contrast to these characteristic stories is the little gem entitled "A Prisoner in the Caucasus," which is found in Vol. IV. of the Count's works under the heading "Tales for Children." The style is perfectly simple and lucid; the pictures of life in the Tatar village among the mountains are intensely vivid, painted with strong and masterly touches; and the reader will not soon forget the little laughing maiden Dina, with the rubles jingling in her braided hair. She stands forth as one of the most fascinating of the author's creations.
Boston, Dec. 5, 1887.
A RUSSIAN PROPRIETOR
I
Prince Nekhliudof was nineteen years of age when, at the end of his third term at the university, he came to spend his summer vacation on his estate. He was alone there all the summer.
In the autumn he wrote in his unformed, boyish hand, a letter to his aunt, the Countess Biéloretskaïa, who, according to his notion, was his best friend, and the most genial woman in the world. The letter was in French, and was to the following effect: —
"Dear Auntie, – I have adopted a resolution upon which must depend the fate of my whole existence. I have left the university in order to devote myself to a country life, because I feel that I was born for it. For God's sake, dear auntie, don't make sport of me. You say that I am young. Perhaps I am still almost a child; but this does not prevent me from feeling sure of my vocation, from wishing to accomplish it successfully, and from loving it.
"As I have already written you, I found our affairs in indescribable confusion. Wishing to bring order out of chaos, I made an investigation, and discovered that the principal trouble was due to the most wretched miserable condition of the peasants, and that this trouble could be remedied only by work and patience.
"If you could only see two of my peasants, David and Iván, and the way that they and their families live, I am convinced that one glance at these two unfortunates would do more to persuade you than all that I can tell you in justification of my resolve. Is not my obligation sacred and clear, to labor for the welfare of these seven hundred human beings for whom I must be responsible to God? Would it not be a sin to leave them to the mercy of harsh elders and overseers, so as to carry out plans of enjoyment or ambition? And why should I seek in any other sphere the opportunity of being useful, and doing good, when such a noble, brilliant, and paramount duty lies right at hand?
"I feel that I am capable of being a good farmer;1 and in order to make myself such an one as I understand the word to mean, I do not need my diploma as B.A., nor the rank which you so expect of me. Dear auntie, do not make ambitious plans for me: accustom yourself to the thought that I am going on an absolutely peculiar path, but one that is good, and, I think, will bring me to happiness. I have thought and thought about my future duties, have written out some rules of conduct, and, if God only gives me health and strength, I shall succeed in my undertaking.
"Do not show this letter to my brother Vásya: I am afraid of his ridicule. He generally dictates to me, and I am accustomed to give way to him. Whilst Vanya may not approve of my resolve, at least he will understand it."
The countess replied to her nephew in the following letter, also written in French: —
"Your letter, dear Dmitri, showed nothing else to me than that you have a warm heart; and I have never had reason to doubt that. But, my dear, our good tendencies do us more harm in life than our bad ones. I will not tell you that you are committing a folly, that your behavior annoys me; but I will do my best to make one argument have an effect upon you. Let us reason together, my dear.
"You say you feel that your vocation is for a country life; that you wish to make your serfs happy, and that you hope to be a good farmer.
"In the first place, I must tell you that we feel sure of our vocation only when we have once made a mistake in one; secondly, that it is easier to win happiness for ourselves than for others; and thirdly, that, in order to be a good master, it is necessary to be a cold and austere man, which you will never in this world succeed in being, even though you strive to make believe that you are.
"You consider your arguments irresistible, and go so far as to adopt them as rules for the conduct of life; but at my age, my dear, people don't care for arguments and rules, but only for experience. Now, experience tells me that your plans are childish.
"I am now in my fiftieth year, and I have known many fine men; but I have never heard of a young man of good family and ability burying himself in the country under the pretext of doing good.
"You have always wished to appear original, but your originality is nothing else than morbidly developed egotism. And, my dear, choose some better-trodden path. It will lead you to success; and success, if it is not necessary for you as success, is at least indispensable in giving you the possibility of doing good which you desire. The poverty of a few serfs is an unavoidable evil, or, rather, an evil which cannot be remedied by forgetting all your obligations to society, to your relatives, and to yourself.
"With your intellect, with your kind heart, and your love for virtue, no career would fail to bring you success; but at all events choose one which would be worth your while, and bring you honor.
"I believe that you are sincere, when you say that you are free from ambition; but you are deceiving yourself. Ambition is a virtue at your age, and with your means it becomes a fault and an absurdity when a man is no longer in the condition to satisfy this passion.
"And you will experience this if you do not change your intention. Good-by, dear Mitya. It seems to me that I have all the more love for you on account of your foolish but still noble and magnanimous plan. Do as you please, but I forewarn you that I shall not be able to sympathize with you."
The young man read this letter, considered it long and seriously, and finally, having decided that his genial aunt might be mistaken, sent in his petition for dismissal from the university, and took up his residence at his estate.
II
The young proprietor had, as he wrote his aunt, devised a plan of action in the management of his estate; and his whole life and activity were measured by hours, days, and months.
Sunday was reserved for the reception of petitioners, domestic servants, and peasants, for the visitation of the poor serfs belonging to the estate, and the distribution of assistance with the approval of the Commune, which met every Sunday evening, and was obliged to decide who should have help, and what amount should be given.
In