Lectures on Russian Literature: Pushkin, Gogol, Turgenef, Tolstoy

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 recounted to you all those details which, however pathetic to those doomed to be by-standers in the sick-room, can only be nauseating to those out of the sick-room. Tolstoy the preacher is impressed with the immeasurable pain which attends the entrance into the world of a newly-born human soul, – agony unendurable, all the more unendurable because inexplicable, inscrutable. His great artistic soul rests not until it hath relieved itself with at least a cry over such sorrow. Paint it therefore he must; but he paints it, observe, not directly, by photographing the tortures of Kitty, but indirectly, by picturing the agony of Levin; for the one would have only nauseated, the other stirs the reader to his very depths. The husband suffers more than the wife, because he sees her not with the eyes of the head, but with the eyes of the heart; the groans of Kitty, which reach him from the neighboring chamber, can indeed be silenced by the physician's drug; but no drug can silence the groan of Levin, for it is pressed out by the agony, not of the body, but by the agony of the soul. And as love, sympathy, is ever an eye-opener, so here Tolstoy, the consummate artist, has reproduced the scene of the sick-room with the highest fidelity, because he has reproduced it not with the arts of cold mechanical photography, but with those of warm, sympathetic imagination. Tolstoy reproduces therefore with the highest faithfulness because he too sees not with the eye of the head, but with the eye of the heart.

14. And for the highest example of such art I will venture to read to you the passage in which Tolstoy tells of Anna Karenina's fall. Until the reader comes to this passage, there is not a syllable to tell him that she has fallen. Observe then Tolstoy's manner of telling it. I venture to think it far more faithful than any realistic art could have made it by furnishing details not necessarily more true because less delicate: —

“That in which during almost a whole year consisted the one, exclusive longing of Vronsky's life, that which had supplanted all his former wishes, that which to Anna had been a dream of impossible, terrible, yet for this reason all the more fascinating happiness, – this wish was at last gratified. Pale, with his lower jaw trembling, he stood over her and begged her to quiet herself, not knowing himself how and what.

“‘Anna, Anna,’ he spake with trembling voice. ‘Anna, for God's sake!’

“But the louder he spake, the lower sank her head, once proud and glad, now abased; she now crouched, and was sinking from the sofa, where she had been sitting, to the floor, at his feet. She would have fallen on the carpet had he not supported her. ‘O my God, forgive me!’ she sobbed, and pressed his hands to her breast.

“So criminal and so guilty she felt herself, that the only thing left her was to humiliate herself and to beg forgiveness. But now she had no one in life left her but him, and to him she turns with prayer for forgiveness. As she gazed at him she physically felt her degradation, and she could say nothing more. And he on his part felt what a murderer must feel when beholding the body he has just deprived of its life. This body, deprived by him of its life, was their love, the first period of their love. There was something horrible and repulsive in the memory of that which was purchased at the terrible price of shame. The shame of her moral nakedness was stifling to her, and this stifling feeling communicated itself also to him. But, in spite of all the horror before the body of the slain, the body must be cut into pieces, must be hidden away, and use must be made of what the murderer had obtained by his murder.

“And as the murderer with fierceness, almost with passion, throws himself upon the body and drags it and hacks it, so he too kept covering with kisses her face and her shoulders. She kept his hand and moved not. Yes, these kisses, – this it was which was bought with this her shame. ‘Yes, and this one hand which will always be mine is the hand of my – confederate.’ She raised this hand and kissed it. He dropped on his knees and wished to see her face, but she hid her face and said naught. At last, as if making an effort over herself, she rose and pushed him away. Her face was indeed as handsome as ever, but it was now pitiful all the more.

“‘'Tis all ended,’ she said. ‘I have nothing left but thee. Remember this.’

“‘I cannot help remembering what constitutes my life. For one minute of this blessedness …’

“‘Blessedness!’ she uttered with terror and disgust, and her terror communicated itself to him. ‘For God's sake, not a word, not one word more!’

“She quickly rose and turned away from him.

“‘Not another word,’ she repeated; and with an expression strange to him, with an expression of cold despair on her face, she parted from him. She felt that at this moment she could not express in words her feeling of shame, joy, and terror before this entrance into a new life, and she did not wish to speak of it, to lower that feeling with inexact words. But even later, on the morrow, and on the third day, she not only could find no words for expressing the whole complexity of these feelings, but she could not find even thoughts, in revolving which she might clearly define to herself whatever was going on in her soul.

“She said to herself, ‘No, I cannot think this out now; later, when I shall be more calm.’ But this calmness for her thoughts never came; whenever the thought came to her of what she had done, and of what was to become of her, and of what she must do, terror came upon her, and she drove away these thoughts.

“‘Later, later,’ she repeated, ‘when I am more calm.’

“But in sleep, when she had no control over her thoughts, her situation appeared to her in all its ugly nakedness. One dream came to her almost nightly. She dreamed that both were her husbands, that both were spending upon her their caresses. Alexei Alexandrovitsh cried as he kissed her hands, and said, ‘Ah, how good this is!’ And Alexei Vronsky was there, and he also was her husband. And she wondered why all this had hitherto seemed to her impossible, and explained to them laughingly how simple all this was, and that now they were both content and happy. But the dream oppressed her like an Alp, and she awoke every time in terror.”

15. And of such unapproachable art the examples in Tolstoy are well-nigh innumerable. There is hardly a single work of Tolstoy in which he does not display that marvellous fidelity which has made Mr. Howells exclaim: “This is not a picture of life, but life itself!” And this fidelity Tolstoy attains not so much by depicting the event itself as by depicting its effect on the soul; just as the silent sight of the wounded on the field tells of the battle more loudly than the thunder of the cannon. I say this is the highest art, because its method is universal, where all others are only particular; for men may indeed differ in the language of the tongue, but they do not differ in the language of the spirit.

16. Read in the same light, then, his unparalleled gallery of life-scenes in “Childhood, Boyhood, and Youth.” Read in the same light the death-scene of Count Bezukhoi in “War and Peace;” read the war-scene on the bridge, the wounding of Balkonsky; read the skating-scene in “Anna Karenina,” the racing-scene, the meeting between Anna and her darling Seriozha. My friends, in the presence of such art words fail me; I can only cry to you, “Read, read, and read!” Read humbly, read admiringly. The reading of Tolstoy in this spirit shall in itself be unto you an education of your highest artistic sense. And when your souls have become able to be thrilled to their very depths by the unspeakable beauty of Tolstoy's art, you will then learn to be ashamed of thought that for years you sensible folk of Boston have been capable of allowing, – the Stevensons with their Hydes, and the Haggards with their Shes, and even the clumsy Wards with their ponderous Elsmeres, to steal away under the flag of literature your thoughtful moments. You will then learn to understand how it comes to pass that the artistically cold passionless Mr. Howells even, the apostle of heartlessness in art, – however brave and full of heart the noble man be in actual life, – can be struck with awe before the mighty presence of Tolstoy, and how it is possible that the only words he can whisper is, “I cannot say aught!” The preface of Mr. Howells to Tolstoy's “Sebastopol” has been declared by wiseacres to be the symptom of his decadence. My friends, believe it not. This admiration of Mr. Howells for Tolstoy is verily not the symptom that he is beginning to fall, but rather that he is just beginning to rise.

17. I consider this double-faced presentation, this combination of the subjective method with the objective, as the highest in art, because it is the most comprehensive. Not that Tolstoy is incapable of employing the objective method alone with the highest success; when he does employ it he is here second to none, not even to Turgenef. Witness for example the following description of the arrival of a railway-train; still, the essence of Tolstoy's art is the universality with which he grasps whatever comes under his creative impulse.

18. Vronsky, engaged in a conversation, suddenly breaks off. “However,” says he, “here is already the train.”

“In truth, in the distance was already whistling the engine. In a few minutes the platform began to tremble, and puffing with steam driven downward by the frost, in rolled the engine with the connecting-rod of its centre wheel slowly and rhythmically bending in and stretching out, and with its bowing, well-muffled, frost-covered engineer. Behind the tender, ever more slowly, and shaking the platform still more, the express car came with its baggage and a howling dog. Lastly, slightly trembling before coming to a full stop, came up the passenger coaches.

“A smartish, brisk conductor, whistling, before the train came to a full stop jumped off; and following him began to descend one by one the impatient passengers, – an officer of the guard with military bearing and frigid gaze, a smiling, lively small tradesman with a bag in his hand, and a peasant with a sack over his shoulder.”

19. And from the same union of the mighty preacher with the mighty artist springs the second great characteristic of Tolstoy's art, that which in contrast to Turgenef's architectural manner I must call Tolstoy's panoramic manner. I have spoken in the last lecture of Turgenef as the great architect in the art of fiction. Tolstoy is the great panorama painter of fiction. Of architectural regularity there is little to be found in him, but not because he lacks the line sense of proportion of Turgenef, and the sense of beauty of form, but because his art is of a nature in which regularity of progress and rigid outline of form are not required.

20. Tolstoy's masterpieces therefore are panoramas, and his art instinctively seeks that material which easiest lends itself to such purpose. Hence his “Cossaks,” hence his “Scenes before Sebastopol,” hence his “Nekhludof.” But a panorama needs no plot. Hence his “Childhood, Boyhood, and Youth” contains not even a trace of a plot. It is merely a series of pictures, each indeed in itself a thing of unspeakable beauty, but all grouped in such a manner as to give collectively a panorama of the entire growth of a human soul from the moment it ceases to be animal until it becomes man. In a panorama it matters little where each particular group is placed; just as in Kaulbach's “Era of the Reformation” it matters little whether the figure of Luther is on the left or on the right. “War and Peace” is thus like the Battle of Gettysburg, a vast panorama, and “Anna Karenina” is a vast panorama; the one is a panorama of the political life of the State, the other is a panorama of the spiritual life of the individual. But a panorama requires not so much plots as groups; hence “War and Peace” is not one story, but three stories; and each is the story not of one person or of one pair, but of a group of persons, of a group of pairs. And the same necessity we see in “Anna Karenina;” here again Tolstoy's materials are not persons but groups. Viewed as a work of architecture, the book seems to lack form, the author seems to lack the sense of proportion; for the book could be easily split into two different novels, – the novel of Levin and Kitty on the one hand, and the novel of Vronsky and Anna on the other. As works of architecture, neither would suffer if severed from the other. But as a panorama of the unfolding of heaven in the soul of Levin, and of hell in the soul of Anna, the story of Kitty and Levin cannot be read apart from the story of Anna and Vronsky and still remain a unit, and still remain intelligible.

21. This fact of Tolstoy's art being essentially panoramic and not architectural, accounts for the vast expanse of his two great works, “War and Peace” and “Anna Karenina.” For it is the very nature of a panorama to be on an extensive scale. The objection therefore made to these two masterpieces that they are too voluminous would indeed be relevant, if they had been conceived as works of architecture; but it is totally irrelevant when applied to a panorama. Which form of art is superior, which inferior, – the concise, compact, rigid severity of the architect's art, or the overflowing, expanding, hence unshackled art of the panorama? Methinks you can best answer this question yourselves by asking another. Which is higher as a work of art, that tender song without words by Mendelssohn, called “Regret,” or that indescribably affecting capriccio of his marked as “Opus 33”? Which is higher as a work of art, – that in its sadness unparalleled song of Shakespeare, “Blow, blow, thou Winter wind,” or his “Othello”? Or again; which is a higher work of art, a nocturne by Chopin, or a sonata by Beethoven; an Essay by Macaulay, or a “Decline and Fall” by Gibbon? Lastly, which is higher as a work of art, – the wonderfully accurate spiritedness of Schreyer's painting of a horse, or the indescribable power of Wagner's Race in a Roman Circus? On its plane each of the above is indeed of the highest; but that the one is on a higher plane than the other few can fail to observe. For, execution of design being equal, the broader the scene, the wider the horizon, the more comprehensive the view, the higher must be the art. The less extended, because more easily comprehended, may indeed at first give more pleasure than the second; but if the final arbiter in art be the amount of immediate pleasure to be got from it, then Barnum's Circus is indeed a greater work of art than Emerson's Book, and Mark Twain a greater writer than Carlyle. But if creative power be the final measure of art, execution in the different planes being equal, then Beethoven must rank higher than Chopin, Shakespeare higher than Blanco White, Wagner than Meyer von Bremen, and Tolstoy than Turgenef.

22. “Have you seen any of my later writings?” Tolstoy inquired of a visitor who came to him as the admirer of “The Cossaks,” of “War and Peace,” of “Anna Karenina.” The question referred to his religious writings. When he was told no, Tolstoy could only exclaim, “Ah, then you do not know me at all. We must then become acquainted.” In his “Confession,” he is no less emphatic; there he boldly declares the art of which he has been a noble follower for some twenty years, – “balovstv[=o],” foolish waste of time.

23. A most wonderful spectacle is thus presented: on the one hand a writer gaining Shakespearian renown for works he repudiates; on the other, a public reading and admiring him because of the very art he thus repudiates. For 'tis idle to assert that Tolstoy's religious writings are what draws readers unto him. Had he published only his religious writings, they might have indeed been bought, they might have found their place on parlor table, they might have even occasionally been glanced into; but read and studied and pondered they would not have been. For Tolstoy's religious writings, in their spirit, are not one whit different from that of The Book which has indeed been for ages lying in the parlors of almost every Christian household; but it is not read, it is not discussed, it is not talked about, like the latest somersaulting performance of some popular magazine-scribe. Nay, the surest way to make one's self unavailable nowadays at social gathering of the parlor sort would be to talk therein solemnly of the very book which in so many houses forms such indispensable part of parlor outfit. Nay, has it not come in society to such a pass that the very presence of The Book on parlor table is already an evidence that the host is not a member of the circle which looks upon itself as the circle, – the select, the exclusive, the highest, in short?

24. The public, then, is interested in Tolstoy the artist more than in the preacher, for the same reason that when Emerson lands in England only a handful of mortals greet him; while when Mr. Sullivan lands in England the streets cannot hold the thousands who flock to receive him. Tolstoy, on the other hand, protests that whosoever looks to him as the artist, sees not him, knows not him; that he is aught else now; that mere art, in fact, is to him a business no longer worthy of a serious soul. The public again, in its ever-confident patronizingness, says unto him: “But for thy great artistic genius, O Leo, son of Nicolas, with thy latest religious antics and somersaultings, we would call thee – a crank. But as to a great genius we shall be merciful unto thee, and bear with many a confession, many a cobbled shoe, if thou givest us only more of Olenins, more of Karenins.”

25. Who is here right, who is here wrong, – the public with its millions, Tolstoy in his loneliness?

26. That genius should often misunderstand its own strength, and seek it where it is weakest, is indeed no new phenomenon in its history. Frederick the Great prides himself more on his flute-playing than on his kingship; and it is not so very long ago that in our very midst a university professor called the happiest day of his life not that on which he discovered a new Greek particle, but that on which the crew of his university won the boat-race. And a mere chance tour on a Sunday through our churches would quickly show the lamentably frequent misapprehension of genius by itself; for many a fine genius for the actor's art is spoiled by an imaginary call to the pulpit. The presumption therefore is indeed against the great Tolstoy in his dispute with the great public. Still, I venture to side with Tolstoy. I too venture to think that Tolstoy's greatest work is found not so much in his works of pure art as in his works of pure religion; and with God's blessing, my friends, I trust you will see it with me in the next lecture.

LECTURE VI.

TOLSTOY THE PREACHER

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 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 noblest 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 noblest 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-glass 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 noblest 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 assure ye, up to this hour, maugre your vociferous clamoring, I am still in possession of my senses, thank God!” 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 noblest 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 God 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 God without man and finds him not; the lover finds God 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 superstition with which men shield 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 superstition 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 God, 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 ship 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 God 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 competition 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 pushing 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 competition 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 competition for bread between men, when the great God 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 God 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 God. 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 God. 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 God over the logic which comes from the Devil.