Anna Karenina (Literature Classics Series). Leo Tolstoy
Table of Contents
1. I have stated in the last lecture that Tolstoy is the preacher, not of the new gospel of death, but of the old gospel of life. Tolstoy is to be revered as one of the greatest teachers among men, not so much because he has proved indisputably that only by love alone can men be said truly to live, nor wholly because he shows by logic inexorable that man can be truly blessed only when he devotes his life to the service of his fellow-men. His logic may be bad, his proof may be faulty. To be skilled in the art of lighting with words is no more essential to a noble soul than to be skilled in the art of fighting with lists. Both can indeed knock down an opponent; but knocking down is not the business of life, but raising up. And Tolstoy is to be revered among teachers because he first of all raises up; because he preaches what those who have raised men up have for ages preached; because he preaches what Christ has preached, what Emerson has preached, what Carlyle has preached, what Ruskin is still preaching, and what will ever continue to be preached as long as there is a God in heaven, and a human soul on earth yearning for the possession of that God. “Socialism, Communism!” men bellow to Tolstoy, and think to confound him with the hateful name. “Would you have us give up,” they say, “the fruit of civilization and progress, and return to the primitive life of the days of yore?” But read Emerson's “Miscellanies,” Carlyle's “Past and Present,” Ruskin's “Fors Clavigera,” and see for yourselves whether Tolstoy preaches aught different from these. And if this be communism, if this be socialism, then welcome communism, welcome socialism, because ever welcome brotherhood.
2. Tolstoy is indeed a Russian of the Russians, but he is a man before he is a Russian; the greatest of Russians, he is more than a Russian, just as Socrates, the greatest of the Greeks, was more than a Greek; just as Christ, the greatest of Hebrews, was more than a Hebrew. Socrates was sent not for Greece alone, but for us likewise; Jesus was sent not for the Jews alone, but for us likewise; and so Tolstoy is sent not to the Russians alone, but to us likewise.
3. Tolstoy, then, came to deliver a message; but the message of messages has already been delivered well-nigh nineteen hundred years ago. Not one word is there, indeed, to be added to the law laid down in the Sermon on the Mount; and were men to live out the gospel of Christ, there would be no need of new messengers, the kingdom of heaven would then be veritably established, and the Master would once more dwell with men as he hath foretold. But Christianity, alas! has been on trial for well-nigh nineteen hundred years, while the religion of Christ still remains to be tried. There is therefore ever need of new apostles to preach the kingdom of heaven, the gospel of Christ; and it is Tolstoy's distinction that he came to preach not the new gospel of the nineteenth century, but the old gospel of the first century. For God sees to it that the way to blessedness for men be ever open; that the kingdom of heaven be ever within their reach, if they but choose to enter it, if they but choose not to give themselves over to the Powers of Darkness.
4. I have affirmed in my last lecture, with what articulateness of voice the great God hath seen fit to endow me, that there is a God in heaven who is the Good. And it now, alas! becomes my duty to affirm likewise that beside the great God the Good in heaven, there is also the great Devil the Evil on earth; that beside the great Prince of Light there is also the great Prince of Darkness. And he ruleth neither over the heavens nor over the earth, but he ruleth solely over man. And he graspeth with the greedy, and he splitteth hairs with the lawyers; and he is flirting with scientific charities, and is fortune-hunting with land-grabbers; and he discourseth with politicians, and he puffeth up with men of science; and he balances himself on ropes with theologians; and he preacheth from pulpits through mouths that have Christ only on their tongues; and he prayeth through lips that know God only through hymns; and he danceth at balls, and he sparkleth through diamonds; and he shineth through gold, and he foameth through wine; and he chatteth insincerely at receptions, and he figureth in society-columns of the public prints; and he shrieketh through steam-whistles, and he rusheth sixty miles an hour, and he edits sensational magazines, and he dwelleth with the hating; and he is ever after victims,—he, the Prince of Darkness.
5. And the servants of the Prince of Light are few; and the servants of the Prince of Darkness are many. Yet the Lord God is ever nigh; and he ever sendeth his messengers to call together his wandering, his erring flock. Tolstoy is a messenger sent out to gather together the erring flock back to the fold of Christ.
6. Tolstoy, then, is a teacher of men. Observe, however, this fundamental difference between Tolstoy and the other great teachers. To Socrates, the great enemy of mankind was ignorance; to him, therefore, to know virtue is to be virtuous, and the central idea of his teaching is—knowledge. The seat of the soul with Socrates, therefore, is not so much in the heart as in the head. To Epictetus, the great enemy of mankind is passion, and the central idea of his teaching is self-control; to Epictetus, then, the seat of the soul is not so much in the head as in the will. To Emerson, the great enemy of mankind is authority, and the central idea of his teaching, therefore, is self-reliance; to Emerson, then, the seat of the soul is not so much in man's will as in man's pride. To Carlyle, the great enemy of mankind is consciousness of self, and the central idea of his teaching is unconsciousness of self, the forgetting, the drowning of self in work. To Carlyle, therefore, the seat of the soul is not so much in man's pride as in his hands. Tolstoy has no such central idea of his own. His central idea is that of his Master, Jesus, which is love. To Jesus, the great enemy of man was hatred, and the seat of the soul to him was neither in the head, nor in the will, nor in the pride, nor in the hands. To Jesus, the seat of the soul was solely in the heart. And Tolstoy proclaims above all the doctrine of Jesus, not because he thinketh lightly of ignorance, not because he thinketh lightly of passion, not because he thinketh lightly of authority, not because he thinketh lightly of self-consciousness, but because he believes that Love conquereth all the children of Darkness. Hence the burden of his message is the ever-recurring, Brethren, follow Christ! Follow Christ with your heads, and your metaphysics will take care of themselves; follow Christ with your will, and your passions will take care of themselves; follow Christ with your hopes, and your self-respect will take care of itself; lastly, follow Christ with your hands, and your work will take care of itself. Tolstoy's book is therefore only the fifth gospel of Christ, and Tolstoy himself is therefore only the thirteenth apostle of Jesus.
7. I must emphasize this fact, my friends, because church-societies are still discussing the propriety of admitting his book into their libraries; I must emphasize this fact, because hitherto not one preacher of the gospel of Christ has yet ventured to utter one word of greeting, one word of fellowship, to Tolstoy. I must emphasize this fact, because Tolstoy having forsaken art and having betaken himself to the cobbling of shoes, the wise world, that ever knoweth the duty of another better than he doth himself, is forthwith at hand with its estimate, its disapproval, its condemnation. Turgenef therefore gently remonstrates with his fellow-craftsman for his new departure, and beseeches him to return to the forsaken higher field,—to the art of amusing folk already over-amused. The Rev. Mr. Savage, the only servant of God in the pulpits of this great God-fearing city who has even dared to make Tolstoy the subject of a Sunday discourse, respects indeed his character, but boldly declares the man Tolstoy and his Master Jesus of Nazareth to have been teaching impracticable teachings; impracticable, indeed, in an age when bank-stock and a grandfather, and foam and froth, and social fireworks are the only acceptable signs of strength. Mr. Savage, however, follows at least Pope's direction, and damns with faint praise, while that wee, tiny manikin from that State of Indiana does not even think this necessary, and therefore, standing on tiptoe, screeches at the top of his voicelet to Tolstoy, “Crank, crank!”
8. But what if in God's eyes there be no higher work, nor lower work, but merely work? What if in God's eyes there be no higher duty, nor lower duty, but merely duty? If it be necessary to chop wood, and sift ashes, and mend shoes, wherefore should this be a lower occupation than to thump on the piano, and read poetry, and write books, and even listen unto lectures? But the artist is held in higher esteem than the house-drudge! What, then! shalt thou make the esteem of thy fellows, which is as changeable as the wind, thy motive for doing, rather than the esteem of thyself, thy conscience, thy God? To do all we ought, be it never so humble, this is doing the highest work, God's work. But chopping wood and mending shoes brings no recognition, no esteem, no applause in gorgeously-lighted parlors, as