Lectures on Russian Literature Part 10

5. And the servants of the Prince of Light are few; and the servants of the Prince of Darkness are many. Yet the Lord G.o.d 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 pa.s.sion, 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 pa.s.sion, 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 pa.s.sions 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 fellows.h.i.+p, 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 G.o.d in the pulpits of this great G.o.d-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 d.a.m.ns 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 G.o.d's eyes there be no higher work, nor lower work, but merely work? What if in G.o.d'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 G.o.d? To do all we ought, be it never so humble, this is doing the highest work, G.o.d's work. But chopping wood and mending shoes brings no recognition, no esteem, no applause in gorgeously-lighted parlors, as does the reading and the singing and the writing for select audiences. What, shalt thou do thy duty for the sake of the reward, the mess of pottage it brings, O wretch?

9. Crank, indeed! My friends, was there ever a time when the great souls on whom we must feed, if we are to live at all, were proclaimed aught else but cranks and nuisances? The children of Darkness are ever abroad, and the messengers of Light are never welcome unto them. Such a nuisance was the n.o.blest of the Greeks to his countrymen, that they could not wait for his peaceful departure, even though he was already on the brink of the grave; and the old man of seventy had to drink the poison to rid his fellow-citizens of the burden of his presence. Of the two n.o.blest sons of Boston, which it has yet produced in all the two hundred and fifty years of its existence, one was dragged through its streets with a rope round his neck, not by a mob of unkempt anarchists, but by a mob of well-shaven, broadcloth-clad citizens,--by the ancestors, perhaps, of the very men who now can watch the statue of that same Garrison from their plate-gla.s.s windows on Commonwealth Avenue. And the other was shunned as an ill-balanced intellect, and abused by those who look upon themselves as _the_ best of his townsmen, so that a monument to Wendell Phillips cannot even be thought of at this late day. England's n.o.blest living voice, the voice of John Ruskin, is at this very moment engaged in crying unto his countrymen, "Good my friends, if ye keep on howling at me as ye have done, I shall indeed become insane; but I a.s.sure ye, up to this hour, maugre your vociferous clamoring, I am still in possession of my senses, thank G.o.d!" And of America's greatest inspirer, while his gentle spirit was still walking on earth, Jeremiah Mason, the clear-headed man, the far-seeing judge, the practical statesman, could only utter the joke, '_I_ don't read Emerson; my gals do!' And, O ye good people, tell me, I pray ye, what reception would Christ himself be likely to receive at the hands of your swallow-tailed butlers, were he to appear at your doors without silver-headed cane, without Parisian kid gloves, without engraved pasteboard announcing him to be the Scion of his Majesty King David? Would not a mere glance at his bare feet, his flowing garment, and his untrimmed hair be sufficient to convince Mr.

Butler that for such folk the lady of the house is never at home, or if at home, is just about to dress for dinner or to go out for a drive, and therefore begs to be excused? Yes, my friends, of the greatest, of the n.o.blest souls, it has ever been the lot to be scorned, since their message of light is ever unwelcome to the children of darkness; and if against their characters not a word can be said, recourse must be had to the abuse at least of their intellects; and Christ and Tolstoy are declared to be weak intellects! This is the meaning of the cry raised against Tolstoy as unbalanced, in this latest change of his life from riches unto poverty.

10. Tolstoy, then, is nothing but a preacher of Christ; and the first articulate utterance in his message is therefore that of boundless faith in the practicability of living according to Christ; that of insistence upon the literal following of the words of Christ as a _practical_ guide of life.

11. And out of this emphasis of the supremacy of Love comes the second articulate utterance in the message of Tolstoy, which is the supremacy of heart over head as a metaphysical guide of life. For G.o.d ever revealeth himself unto men, but he speaketh unto them not through their cold intellects, but through their warm hearts; not through logic, but through love. The reasoner searches G.o.d without man and finds him not; the lover finds G.o.d within man in his heart, and hath no need of searching him. Hence the following significant utterance of Tolstoy in his "Confession." In his search for the answer to the ever-recurring question, "Wherefore shall I live?" he at last goes abroad to find light:--

"My life abroad, and the intercourse with Europe's most advanced scholars, still more confirmed my faith in perfection as such; for the same faith I now found in them likewise. In me this faith took the same form which it takes in most of the educated men of our time. Its watchword was--progress. Then I thought that this word meant something. Its utter meaninglessness I then could not yet understand. Here I was tormented, like every living soul, with the question, 'How can I better my life?' and I answer, 'Live in accordance with progress.' But this is exactly the answer of a man borne along by wind and tide in a boat. He puts the to him all-important question, 'What direction must I steer for my safety?'

and he receives in answer, 'Oh, we are borne along somewhither!'

"All this I did not perceive at the time. Only rarely not my reason but my feeling rebelled against this universal superst.i.tion with which men s.h.i.+eld themselves against their failure to comprehend the meaning of life. Thus while in Paris the sight of capital punishment revealed to me all the ghastliness of this superst.i.tion of progress.

When I beheld how the head was severed from the body, and how the one and the other each in turn thumped in the box, I understood not with my reason, but with my whole soul, that no theory of progress, no theory of the reasonableness of our present mode of living, could justify this one deed; that even if all men ever since creation, on whatever theory, had found that _this_ must be, I know that this need not be; that this is evil; that the judge of all this, what is good and needful, is not what men say and do, is not the theory of progress, but I with my heart."

12. Trust ye, therefore, your heart ere you trust your logic. Whatever the heart dictates must be from G.o.d, logic or no logic; whatever the heart rebels against must be from the Devil, reason or no reason. Time never yet was when the Devil lacked reasons; and if he can find reasons nowhere else, he at last finds them in science and in Scripture. Next to the slaveholders themselves, the last to forsake the sinking s.h.i.+p of slavery, were the preachers of the gospel of the brotherhood of man, who argued finely from Scripture twisted for the purpose, that the great G.o.d having made Mr. Preacher white and Mr. Negro black, had therefore intended that black shall be the minion of white. Time never was when reason and logic most inexorable could not find excuse most sufficient for the shedding of blood of brother by brother, for the burning of village and town, for the erecting of luxurious palace within stone's-throw of the homeless. Time never was when logic could not show the fine propriety, nay, the utmost necessity, for compet.i.tion and struggle for existence; when men, who might create a paradise of this green earth of ours, if they but chose to help one another, transform themselves into pigs, jostling and pus.h.i.+ng one another at the trough, and grunting with satisfaction abundant at having driven the weaker piglet off into starvation,--all of which is our modern, _necessary_ compet.i.tion in business; and this is logical, reasonable, scientific struggle for existence!

13. No, no, my friends, let logic cry never so loudly at the necessity of struggle for existence, and compet.i.tion for bread between men, when the great G.o.d hath provided enough for a hundredfold of the present number of men if they but chose to help one another. The heart saith it is wrong; and whatever logic makes it out to be right is accursed, is from the Devil; and it is for ye, if ye are to become the children of the Prince of Light, and not the children of the Prince of Darkness, to have none of such logic, and trust the G.o.d within you, who dwelleth not in your heads, but in your hearts.

14. And once more, out of this fundamental idea of the supremacy of love and the brotherhood of _all_ men,--of all men, observe,--follows the insistence of Tolstoy upon the words of Christ,--"Give to him that asketh." For it is not for man to judge his neighbor, but for G.o.d. To Tolstoy, therefore, all men are his brothers, the unworthy as well as the worthy; or rather, he never asks whether they be worthy. To him therefore the law of Christ stands not for utility, nor for fear of consequence, but for mercy and trust in G.o.d. Hence Tolstoy would never fear to help from what are branded as sentimental motives. And the third articulate utterance in the message of Tolstoy is therefore the supremacy in charity of the sentiment which comes from G.o.d over the logic which comes from the Devil.

15. Relief given from sentimental motives (from mere love of helping for its own sake) only keeps the pauper population alive, we are told by our scientific charities. Heinous, indeed, is the awful crime of keeping pauper population alive; and heinous, indeed, is the crime of having _any_ sentiment of heart in an age of progress of species and self-respecting supply and demand. Then the great G.o.d who sendeth his suns.h.i.+ne and his rain upon members of a.s.sociated Charities as well as upon members of Dissociated Charities, upon the worthy as well as upon the unworthy, upon the properly introduced as well as upon the improperly introduced,--then his beneficence is verily sentimental. Yes, my friends, the great G.o.d is the great sentimentalist, for he blesseth men and bestoweth his mercy upon them not because they are deserving, but because he loveth to be merciful. When the flower buddeth forth in the spring with matchless beauty, no label is tacked on to its stem with ominous reminder: "Not to be gazed at by the eyes of the unworthy. All worthy persons, of good moral character, can obtain tickets by applying to Archangel Michael." When under His eternal laws the cooling spring babbleth forth merrily from the cave, whispering to the weary, heated wanderer, "Come thou hither, and be refreshed," no sign-board is placed at its entrance: "Beware! this spring is only for the worthy; members of the pauper population are warned, under penalty of law, not to trespa.s.s on these premises." Verily, I say unto ye, the Lord G.o.d is the sentimentalist of sentimentalists!

16. And the Son of G.o.d, like unto his Father, was also a sentimentalist.

When the sinner came unto him in her distress, he did not inquire for her letters of introduction; he did not inquire whether she was indorsed in most acceptable society-fas.h.i.+on by the leading ministers of the town.

He did not lift the skirts of his garments in scorn of the person unworthy of _his_ company; he gave no orders to his butlers that when Madame Sinner calls next he is not at home for her. Nay, Christ did not even send down to the Central Office of the a.s.sociated Charities to look up poor sinner's record. Without much parley he stretched forth his holy hand, gave it to his pauper sister, and with a voice of love spake, "Go thy ways in peace, thou art forgiven!" Verily, I say unto you, Christ was a sentimentalist of sentimentalists.

17. And the father of the prodigal son was only increasing pauperism when he received the unworthy youth with open arms; he had set a premium (in the words of our scientific charities) upon other sons becoming likewise prodigal.

18. And so is a sentimentalist every n.o.ble soul that believeth in G.o.d's wisdom more than in man's wisdom; that believeth more in the power of trust than in the power of fear; more in mercy than in calculation; more in charity than in justice; more in love than in political economy; more in Christ than in Octavia Hill; more in the Gospels than in Parliamentary Poor Reports. By their fruits ye shall judge them. If the fear of pauperism result in excusing that vilest of sins, the withholding of help by one brother from another, then away with scientific charity and its talked-of diminution of pauperism; and if the lending of a helping hand even to the unworthy be the result of sentimentalism, then welcome sentimentalism, blessed be sentimentalism!

19. The obedience to the commands of Christ has thus furnished Tolstoy with a basis for existence which he had hitherto sought in vain from science and metaphysics; the obedience to the commands of Christ has thus furnished Tolstoy a solution of social problems which he had hitherto sought in vain in ethics and sociology; and lastly, obedience to the commands of Christ has furnished Tolstoy a solution of financial problems found neither in political economy nor in statistics. And the fourth articulate utterance in the message of Tolstoy is his merciless distinction between the money of the poor, which they have earned by their toil, and the money of the rich, which they have forfeited by their idleness.

20. Tolstoy is thus the preacher, the cause of a change in the hearts of men; but while he is thus a cause unto others, he himself is likewise an effect of the change which has begun to take place in the hearts of men.

The possibility of a Tolstoy in the nineteenth century is the most hopeful sign of the times with regard to the social brotherhood of men.

In theology, the feeling of the equality of men before G.o.d has so permeated the minds of men, that the claim of superiority which formerly each made over the other, though still tacitly implied, is now no longer upheld by sober thinking folk; in politics, too, equality of men before the law has at last become acknowledged, if not always in practice, at least in theory. And if monarchies and aristocracies still do exist, it is not because all concerned in the decision have deliberately decided for them, but because it is safer to endure irrational inst.i.tutions that are old, than to undertake the sudden establishment of rational inst.i.tutions that are new. Only in the social field the feeling of the equality of men has not yet permeated them enough to rouse their souls against the present division of society into industrial lords on the one hand, and industrial slaves on the other. That two men born on the same day, at the same hour, in the same nakedness, one in a palace without his merit, the other in a hovel without his fault, should each pa.s.s his lifetime, the one in luxury and idleness, the other in want and toil, is still looked upon by thinking men, by feeling men, as something that must be, as something that should be, since Providence evidently meant men to be thus divided. The idle thus go on enjoying their unearned idleness; the toiling thus go on enduring their unearned hards.h.i.+p, and all is quiet.

21. Quiet? Alas! no. Burglars, robbers, tramps, beggars, forgers, defaulters in abundance, jails, prisons, reform-houses, stand out palatially amid lawns and green woods and winding rivers. The silent darkness is occasionally lighted up by the lurid torch of the incendiary, and now and then we are treated to spectacular fireworks with powder and dynamite and bomb.

22. Of course men have _preached_ reform ever since G.o.d had resolved that however men may refuse to do his will, they shall at least not fail to hear his voice as uttered by his messengers. But though political freedom had been preached by every thinking soul from Plato to Rousseau, it required an American and a French Revolution to open a path for the entrance of their ideas into practical life. Religious freedom, too, had been preached from the mouth of every soul that had the genuine love for its kind in its heart. From Christ to Emerson in our world, to say naught of the heathen world, the burden of the song of all saints has been, "Love your neighbor as ye love yourselves." Your neighbor, observe! Not your Baptist neighbor, nor your Methodist neighbor, nor even your infidel neighbor, but your neighbor. Plain as this teaching is, it still required Inquisitions, Bartholomew nights, and Thirty-Year-Wars, to establish not even religious brotherhood, but only religious toleration.

23. Social brotherhood, too, has been preached for ages, beginning with John the Baptist, who in answer to the question, What are we to do? can only say, "Whosoever hath two coats, let him give one to him that hath none," and ending with John Ruskin, who, smarting under the unequal distribution of wealth, founds his Company of St. George. Preached then social brotherhood has been, as all else has been preached; but acted out, even under the guise of hypocrisy, it has not yet been. Will this change of heart likewise have to be brought about by blood and slaughter?

24. Tolstoy, in the feeble way of a single man, but in the mighty way of a single soul, giveth unmistakable answer to this question. We must begin the revolution, says he, not without us, with others, but within us, with ourselves; not by force of arms, but by force of love. Of what use are alms handed out with one hand, when with the other we uphold idleness which is the creator of the need of alms? Let each one work, he says, as much as he can, and if he produce more than his own needs, there will ever be enough of the unfortunate and the ailing who cannot produce enough for their own needs. Not leisure, then, idleness, is the haven to be steered for, but work; and work, too, not such as shall pander to the wants of the lazy, but to the wants of the industrious,--work, in short, which shall enable others to enjoy that labor of the body and that rest of the soul which alone in their union make the perfect life.

25. In his Introduction to "My Religion," Tolstoy says that he has at last tasted that joy and happiness which even death could not take away.

He has thus attained true blessedness, that heavenly peace which falls to the lot of all souls from whom love of self and pride of intellect have forever fled. But such heaven can be attained by human soul only through struggle,--struggle often for life and death with sin, with doubt, with faithlessness, with despair. For the fable of Sisyphus is not mere fable; this ever rolling back of the stone to the hill-top for the tenth, for the hundredth, for the thousandth time, is only the history of the soul on its journey heavenward; the gold, ere it be freed from the dross, must be scorched, burnt, melted, dissolved; and the soul, to be made pure in its turn, must be likewise burnt, melted, fused. Think not, therefore, that Shakespeare, ere he wrote "To be or not to be," had been perching on the tree and warbling right gladly all his days. His sorrow is not indeed found in his plays, but surely it was found in his life. Think not, therefore, that the sportive, merry, joking Socrates was gay through all the seventy years of his life. Not from a gay heart came those words spoken at the end of his days, "We approach truth only in so far as we are removed from life." And lastly, my friends, not from a gay heart flowed that gentle spirit, that boundless love, of the possessor of whom not once, in all the four Gospels, is recorded the fact that he ever laughed! Verily, only through sorrow can be reached the haven of the soul, that union with G.o.d which is free from pride of intellect and love of self. And so Tolstoy's life too, ere he attained that heavenly peace, was filled with sorrow immeasurable, sorrow unspeakable. For fifteen years of his life the thought of suicide was not out of his mind for a day; he upon whom Fortune had lavished every gift which in the opinion of the world can alone make man happy, he who had riches, fame, friends, position, admiration, appreciation,--this man Tolstoy has for years to hide his gun lest he shoot himself, and his towel lest he hang himself.

Wherefore, then, such misery? Because, my friends, he was natively endowed with a heaven-aspiring soul, between which and the doctrine of the world there can be no peace. One must perish, or the other,--either the doctrine of the world, or his soul. His soul, indeed, was destined not to perish; but the devil in man dies hard, and for fifty years the doctrine of the world held in him the upper hand.

26. Hence though the essence of Tolstoy is the preacher, he was during these fifty years never the preacher alone; but this very struggle in his soul between the powers of Light on the one hand and the powers of Darkness on the other is also the reason why he never remained the artist alone. Like the thread of Theseus in the labyrinth of Minos, the preacher's vein is seldom, if ever, absent from Tolstoy. Hence his "Morning of a Proprietor," written in 1852, at the age of twenty-four, is as faithful an account of his experience as a visitor among the poor as his "Census of Moscow," written twenty-five years later; hence his "Lutzen," written when he was yet under thirty, is as powerful a plea for the beggar as his "What to Do," written at the end of his career.

The final detaching of the preacher from the artist is not therefore a sudden resolve, but the outcome of the life-long struggle of his spirit.

The detaching of the preacher from the artist took place therefore in Tolstoy as the detaching of the nouris.h.i.+ng kernel takes place from the castaway sh.e.l.l. When he found his haven and saw that the only meaning of life can be found solely in love of man, and in living and in toiling for him, when the doctrine of the world, in short, was defeated by the soul, then the severance of the preacher from the artist becomes complete, the sh.e.l.l is burst, and in all its native nouris.h.i.+ngness there at last lies before us what is eternal of Tolstoy,--the writings, not of the artist Tolstoy, but the writings of the preacher Tolstoy.

27. My hearers, my friends, I have now spoken unto ye for well-nigh six hours. From the manner in which you have listened unto me, I judge that ye have been entertained, perhaps even instructed. And yet I should feel that I have spoken unto ye to but little purpose, if my words have merely entertained, merely instructed you; for mere entertainment you can find already in abundance elsewhere,--in the circus, in the play-house, in the concert-room, in the magazine, in the wit of the diner-out, and not unto me is it given to compete with these. And mere instruction likewise you can find already in abundance elsewhere,--in the cyclopaedias, in the universities, in the libraries, in the Browning-reader; and neither is it given wholly unto me to compete with these. Not, therefore, to amuse, not even wholly to instruct ye, have I come before ye these successive evenings, and asked you to lend me your ear. But I had hoped that on parting from me, as you will this evening, perhaps for aye, you might perhaps carry away with ye also that earnestness of purpose, the absence of which made so barren the muse of Pushkin; that sympathy for a soul struggling upward, the want of which made so cheerless the life of Gogol; that faith in G.o.d, the lack of which made so incomplete the life of Turgenef; and lastly, that faith in the commands of Christ, the living out of which makes so inspiring the life of Tolstoy.

28. Would to G.o.d, my friends, ye might carry away with ye all these things besides the entertainment, besides even the instruction you may have found here. In the days of old the great G.o.d was ready to save from perdition a whole city of sinners if only ten righteous men could be found within its walls; and so shall I feel amply repaid for my toil, if of the large number who have listened unto me at least ten leave me with the feeling that they have got from my words something more than mere entertainment, something more than mere instruction.

THE END.