1899
The last time I wrote it was November 25, which means a month and a week. I made entries in Yasnaya Polyana, then I was in Moscow, where I did not make one entry. At the end of November I went to Pirogovo. I returned on the first and since that time have not been quite well—the small of my back ached and still aches, and lately I have had something like bilious fever. It is the second day that I am better.
All this time I have been occupied exclusively with Resurrection.[374] I have had some communications about the Dukhobors,[375] an innumerable pile of letters. Kolechka Gay is with me, with whom it is a rest to be.... I am calm in the fashion of an old man. And that is all.
There is quite a lot to write out. I am going to write it out on the pages I skipped. Lately I feel as if my interest in Resurrection has weakened, and I joyously feel other, more important, interests, in the understanding of life and death. Much seems clear.
[Made an entry, the 2nd of January. To-day, Feb. 21. Moscow.]
More than six weeks that I have made no entries. Am all the time in Moscow. At first Resurrection went well, then I cooled off entirely.[376] I wrote a letter to the non-commissioned officer[377] and to the Swedish papers.[378] For about three days I have again taken up Resurrection. Am advancing.
Students’ strike. They are trying to drag me in all the time.[379] I am counselling them to hold themselves passively, but I do not feel like writing letters to them.
... As to me—my back is better. There is living with us, an interesting and live Frenchman, Sinet,—the first religious Frenchman.[380] There is very much that I ought to write out. Have been in a very bad mood; now all right.
Feb. 22. Moscow.
Four months that I have made no entries. I will not say I have lived badly all this time. I have worked and am working diligently on Resurrection. There is much that is good, there is that, in the name of which I write. During these days I have been gravely ill; now well....
Difficult relations because of the printing and translating of Resurrection,[381] but most of the time am calm.
Neglected correspondence. They continue sending money for the famine-stricken, but I can do nothing else but send it to them through the post.[382] Kolichka is with me helping me in the work.
...
I continue to write out from my note-book:
14) Nearing the place of destination, one thinks more and more often of that place to which one is nearing. Thus also while nearing death, the change of destination.
15) Only always to remember that there is no other meaning in life, no other way of finding the joy of life, but through fulfilling His will. And how peacefully and joyously one could live!
16) In time of illness, to fulfil His will by preparing oneself for the going over into another form.
17) It seems to us that the real labour is the labour on something external: to make, to collect something; property, houses, cattle, fruit; but to labour on one’s own soul—that is just phantasy. And yet every other labour except on one’s own soul, the enlarging of the habits of good, every other labour is a bagatelle.
18) They do not obey God, but adore Him. It is better not to adore, but to obey.
19) No matter what the work you are doing, be always ready to drop it. And plan it, so as to be able to leave it.
20) The machine ... is a terrible machine. If we would have clearly understood its danger, we would never have permitted it to be formed.
21) It seems strange and immoral that a writer, an artist, seeing the suffering of people, sympathises less than he observes, in order to reproduce this suffering. But that is not immoral. The suffering of one personality is an insignificant thing in comparison with that spiritual effect, if it is a good one, which a work of art will produce.
22) Humanity, it is an enormous animal who seeks and cannot find what it needs. Very slowly, sensations call forth emotions, and emotions are transmitted to the brain and the brain calls forth acts. The activity of the liberals, Socialists, revolutionaries, are attempts to galvanise, to compel the animal to act by arousing its motor nerves and muscles. But there is one organ which does everything when it is not impaired; in the animal it is the brain, in the people, religion.
23) I am depressed and I ask God to help me. But my work is to serve God and not that He should serve me.
24) An individual, personal life is an illusion. There is no such life; there is only function, a tool, for something.
25) ... is vestigial, having no application, like the appendix.
26) We complain at our depressed spirits, but they are necessary. Man cannot stay on that height to which he sometimes rises; but man rises and then hypnotises himself for the time of his depression and in the time of his depression he already acts from the view-point that was disclosed to him in the moment of rising. If only to know how to make use of those moments of rising and to know how to hypnotise oneself!
27) The evil of the world, its cause is very simple. Every one seeks midi à quatorze heures—now in the economic system, now in the political. I just now read the discussions in the German parliament, on how to keep the peasants from running to the cities. But the solution of all problems is one and no one recognises it and it does not even seem to be of interest to them. But the solution is one, clear and undoubted: ... The salvation is one: the destruction of false teaching.
28) The difference between people: N thinks about death, and that does not lead him farther than the question of how and to whom he should leave his money, where and how be buried. And Pascal also thinks about death.
29) ...
30) There is no future. It is made by us.
31) The infinity of time and space is not a sign of the greatness of the human mind, but on the contrary, it is a sign of its incompleteness, of its inevitable falsity.
32) We think of the future, we build it; but nothing future is important, because the important thing is to do the creative work of love, which can be done under every possible condition; and therefore it is altogether indifferent, what the future will be.
33) We get angry at circumstances, are pained, wish to change them, but all possible circumstances are nothing else than indications as to how to act in different spheres. If you are in need, you must work, if in prison—think, and if in wealth, free yourself ... etc.
It is just like a horse getting angry with the road on which he is being led.
34) The press—that is a lie: with a vengeance.[383]
35) Everything is divided. Only God unites us, living in everything. That is why He is love.
36) The conception of God to a religious man, is continuously destroyed and being replaced by a new, higher conception.
37) ...—is not only the loss of labour, of lives, but the loss of the good.
38) With many people it is possible to live only when you treat them as you would a horse: not to take them into consideration, not reproaching them, not suggesting, but only finding a modus vivendi. It is about them: “Not to cast pearls” ... It is terrible, but without this rule, it would be worse.
39) Is it possible to imagine to oneself a Socialist working-man with faith in the Iversk Ikon? Then, first of all, there must be a religious emancipation.
40) We are all agreed that only he is free who has overcome passion, and yet knowing this, we seriously trouble ourselves with the freeing of people who are full of passions.
41) A rational conviction can never be complete. A full conviction can only be irrational, especially with women.
42) Answer good for evil and you destroy in an evil man all pleasure which he receives from evil.
43) God is love. We know God only in love, which unites everything. You know God in yourself through the striving towards this union.
44) One continually thinks that the good will be good for him. But the good is, or it is not—it is not something that will be.
45) The important thing lies in thoughts. Thoughts are the beginning of everything. And thoughts can be directed. And therefore the principal task of perfection is—to work on thoughts.
June 27. If I live. Y. P.
All this time I have been ill with my usual stomach sickness. The work which absorbed me very much, has stopped.
Christ as a myth;[384] and Kenworthy’s book, a rational exposition of the life of Christ. The first is better. There is need of a philosophy of moral economy, i.e., of religious truth. There is such a thing.
I have had many good thoughts, being ill and nearing death. I think often with pain of brother S.
I have noted down the 4th:
1) The government destroys faith, but faith is necessary. Some violating themselves believe in the miraculous, in the absurd; others in science. But in which? In the contemporary. But in the contemporary, there is 99/100 of lie and error. In every contemporary science there are lies. Truth revealed by God is of course the right, it is religion; and truth obtained by the reason of man, by science, is also of course, the right. But the matter lies in recognising what is discovered by God and what has been gained by human reason.
2) Death is the destruction of those organs by means of which I perceive the world as it appears in this life; it is the destruction of that glass through which I looked and a change to another.
3) Educated people using their education not for the enlightenment and freeing of the working-classes, but for befogging them, are like workers using their strength not for sustaining life but for destroying it. These are the intellectual Pugachevs, Stenka Razins, only a thousand times more dangerous.
July 5. Y. P. If I live.
Have worked all the time on Resurrection; now I have stumbled on the third part. It is long since I have made no progress.
[...] I have wrought for myself a calm which is not to be disturbed: not to speak and to know that this is necessary; that it is under these conditions one ought to live.
There are here Ilya, Sonya[385] with the children, Andrusha with his wife, Masha with her husband.
I am thinking more and more often about the philosophic definition of space and time. To-day, if I have time, I am going to write it out.
I read an interesting book about Christ never having been, that it was a myth.[386] The probabilities that it is right—there are as many for it, as there are against.
Yesterday with the help of Masha I answered all the letters; many remained unanswered. I am still ill; rarely a day without pain. I am dissatisfied with myself, also morally. I have let myself go very much—I do not work physically and I am occupied with myself, with my health. How difficult it is to bear sickness resignedly, to go unto death without resistance—and one must.
I have been thinking during this time:
1) Women demanding for themselves the work of man and the same freedom, mostly demand for themselves unconsciously the freedom for licence, and as a result go down much lower than the family, though aiming to stand higher than it.
2) What is this memory which makes from me one being, from childhood unto death? What is this faculty connecting separate beings in time, into one? One ought to ask not what is it that unites, but what divides, these beings. The faculty of time divides, beyond which I cannot see myself. I am one indivisible being from birth until death; but to manifest and to know myself, I must do so in time. I am now such as I was and will be; but one who had to and even will manifest myself and know myself in time. I have to manifest myself and know myself in time—for communion with other beings and for influencing them.
3) I plucked a flower and threw it away. There were so many of them, it was no pity. We do not value these inimitable beauties of living beings and destroy them, having no pity not only for plants, but for animals, human people. There are so many of them. Culture, civilisation, is nothing else than the ruin of these beauties and the replacing them ... with what? The saloon, the theatre ...
4) They reproach you with malice, debauchery, lies, thefts, bring proof, etc. What is to be done? Answer the question with What time is it? Are you going to take a swim? Have you seen N N, etc. That is the best and only means of bearing these accusations and even clearing them up.
5) The dearest thing on earth is the good relation between people; but the establishment of these relations is not the result of conversation—on the contrary, they become spoiled by conversation. Speak as little as possible, and especially with those people with whom you want to be in good relation.
6) In eating, I destroy the limits between myself and other beings; creating children, I do almost the same thing. The results of the destruction of material limits are visible; the results of the destruction of the spiritual limits and the union resulting from this are invisible, only because they are broader.
7) “People are divided (divided from other beings), and this appears to them as space. The fact that they are inseparable in essence appears to them as time.” That is the way I have noted it. Space divides, time unites. But this is untrue. Both time and space are dividers and they form the impossibility of realising unity. (Unclear, but I understand. I will make it clear later.)
8) Brotherhood is natural, proper to people. Non-brotherhood, divisions, are carefully nurtured.
9) Sometimes one feels like complaining childishly to some one (to God), to beg for help. Is this feeling good? It is not good: it is a weakness, a lack of faith. That which more than anything resembles faith—the beseeching prayer, is in truth a lack of faith—a lack of faith that there is no evil, that there is nothing to ask for, that if things are going badly with you, then it only demonstrates that you ought to improve yourself, and that there is going on, that very thing which ought to be, and under which you ought to do that which has to be done.
10) Just now I wrote this coldly, understanding with difficulty that state in which you wish to live for God alone, and I see through this how there are people who absolutely never understand this, not knowing any other kind of life besides the worldly, for people. I know this state, but cannot just now call it up in myself, but only remember it.
11) Everything which lives without consciousness, as I live when I sleep, as I lived in the womb of my mother, lives not materially, i.e., not knowing matter, but lives. But life is something spiritual. Endeavouring to remember my state before consciousness, on the threshold of consciousness, I know only the feeling of depression, satisfaction, pleasure, suffering, but there is no conception of my body or of another’s. The conception of body (matter) manifests itself only when consciousness is manifested. The conception of body manifests itself only, because consciousness gives understanding of the presence in one’s self of the basis of everything (spiritual). And at the same time, as I know that I am the basis of everything, I know also that I am not the whole basis, but a part of it. And it is this being a part of a whole, these limits separating me from the whole, I know through my body: through my own body and the bodies surrounding me.
12) If you desire something, if you are afraid of something, that means that you do not believe in that God of love which is in you. If you had believed in Him, then you could not have wanted anything or have been afraid, because all desires of that God which lives in you are being always fulfilled, because God is all-powerful; and you would never have been afraid, because for God there is nothing terrible.
13) Not to think that you know in what the will of God really lies, but to be humble; and then you will be loving. And the will of God in relation to you, lies only in this.
14) People convincing others that reason cannot be the guide of life are those in whom reason is so perverted, that they clearly see that they have been led into a swamp.
15) The only instance where a man can and ought to occupy himself with himself, is when he feels unhappy. Unhappiness is the best condition for perfection, the ascent to the higher steps. Unhappiness is a sign of one’s own imperfection. One ought to rejoice at these instances: it is the preparation of one’s self for work, a spiritual food.
16) Now I am an ordinary man, L. N. (Tolstoi), and animal, and now I am the messenger of God. I am all the time the same man, but now I am the public and now I am the judge himself with the chain, fulfilling the highest responsibilities. One must put on the chain more often.
Latterly I have got out of the habit, have weakened. I have only just now remembered.
17) Man is a being beyond time and beyond space who is conscious of himself in the conditions of space and time.
18) Games, cards, women, races, are alluring because they have been thought out for the blasés. It is not for nothing that the wise teachers have forbidden them. Artificial play is corrupting. They are needed for the blasé, but the simple working people need the very simplest plays without preparation.
19) Only then will you produce true love, when you will resist offence, overcome offence with love, will love your enemy.
20) They desire, they are excited, they suffer only for trifles or for bad things. The good things are accomplished without excitement. It is from this that the word heart means malice. (Serdit, to get angry, to put into a passion, comes from sertse, the heart.—Translator’s note.)
I am still ill,—I am not suffering, but I feel threatened constantly. Morally I am better—I remember God in myself more often, and death. It seems to me I have come out of the difficult place in Resurrection.... Kolichka went away. Sonya arrived—she is ill.
I am continuing to write out from the notebooks:
1) I have made this note: Space comes from the consciousness of limits, from the consciousness of one’s own separateness; I am one, and the world is another. And in the world are similar beings with limits: 2, 3, 4, ... to infinity.
These beings can find place only in space. From the consciousness of limits comes also time. I have thought this out again and can express it in this way: Separateness, the non-all-comprehensiveness of our selves, is expressed in recognising a part of moving matter as ourselves. The part of matter which we recognise as ourselves gives us an understanding of space; that part of motion which we recognise as ourselves gives us a conception of time.
Or, in other words: We cannot imagine a part of matter in any other way than in space. To imagine a part of motion, we cannot in any other way than in time. Space comes from the impossibility of imagining two or many objects beyond time. Time comes from the impossibility of imagining two, many objects beyond space. Space is the possibility of representing to one’s self two, many objects at one and the same time. Time is the possibility of representing to one’s self two, many objects, in one and the same space (one goes out, the other enters).
Divisions cannot be in one space, without time. If there were no time (motion) all objects in space would be unmoving and they would form not many objects, but one space, undivided and filled with matter. If there were no space, there could be no motion and our “self” would not be separated by anything from all the rest. My body understood by me as my “self,” and understanding all the rest, is that part of matter which moves for a definite time and occupies a definite space.
(Not good, unclear, perhaps even untrue.)
2) Anarchy does not mean the absence of institutions, but only the absence of those institutions to which people are compelled to submit by force, but those institutions to which people submit themselves voluntarily, rationally. It seems to me that otherwise there cannot be established and ought not to be, a society of beings endowed with reason.
3) “Why is it that after sin, suffering does not follow that person who committed the sin? Then he would see what ought not to be done”—because people live not separately but in society and if every one suffered from the sin of each one, then every one would have to resist it.
4) Conscience is the memory of society assimilated by separate individuals.
5) In old age you experience the same thing as on a journey. At first your thoughts are on that place from which you are going, then on the journey itself, and then on the place to which you are going.
I experience this more and more often, thinking of death.
6) It is true that a great sin might be beneficial, by calling forth repentance before God, independently from human judgment. Such a sin leads one away from the realm of human judgment, from vanity, which masters man and hides from him his relation to God.[387]
7) The physical growth is only a preparation of material for spiritual work, the service to God and man which begins with the withering of the body.
To-day Oct. 13. Y. P.
I am still not fully well. It is as it ought to be. But that does not hinder from living, thinking and moving towards a fixed goal. Resurrection advances poorly. Have sent away four chapters, I think not passable by the censor, but at least I think I have settled on one point, and that I won’t make any more great important changes. I do not cease thinking of brother Sergei, but because of the weather and ill health I cannot make up my mind to go.... Sonya was in Moscow and is going again to-day. To-day I had a kind of intellectual idleness, not only to-day, but all these latter days. For Resurrection I have thought out good scenes. Concerning separateness which appears to us as matter in space and movement in time, I am thinking more and more often and more and more clearly.
I have also received Westrup’s pamphlets from America about the money,[388] which struck me by explaining everything that was unclear in financial questions and reducing everything as it ought to be, to violence.... If I get time I will write it out. I have another important, joyous thought, although an old one, but which came to me as a new one and which makes me very happy, namely:
1) The principal cause of family unhappiness—is because people are brought up to think that marriage gives happiness. Sex attraction induces to marriage and it takes the form of a promise, a hope, for happiness, which is supported by public opinion and literature; but marriage is not happiness, but always suffering, which man pays for the satisfaction of his sex desire. Suffering in the form of lack of freedom, slavery, over-satiety, disgust of all kinds of spiritual and physical defects of the mate which one has to bear; maliciousness, stupidity, falsity, vanity, drunkenness, laziness, miserliness, greed and corruption—all defects which are especially difficult to bear when not in oneself but in another person, and from which one suffers as if they were one’s own; and the same with physical defects: ugliness, uncleanliness, stench, sores, insanity, etc., which are even more difficult to bear when not in oneself. All this, or at least something of this, will always be and to bear them will be difficult for every one. But that which ought to compensate: the care, satisfaction, aid, all these things are taken as a matter of course; while all defects as if they were not a matter of course, and the more one expected happiness from marriage the more one suffers.
The principal cause of this suffering, is that one expects that which does not happen, and does not expect that which always happens. And therefore escape from this suffering is only by not expecting joys, but by expecting the bad, being prepared to bear them. If you expect all that which is described in the beginning of “The Thousand and One Nights,” if you expect drunkenness, stench, disgusting diseases—then obstinacy, untruthfulness, even drunkenness, can, if not exactly be forgiven, at least be a matter of no suffering and one can rejoice that there is absent that which might have been, that which is described in “The Thousand and One Nights”: that there is no insanity, cancer, etc. And then everything that is good will be appreciated.
But is it not in this, that the principal means of happiness in general lie? And is it not therefore that people are so often unhappy, especially the rich ones? Instead of recognising oneself in the condition of a slave who has to labour for himself and for others, and to labour in the way that the master wishes, people imagine that every kind of pleasure awaits them, that their whole work lies in enjoying them. How not be unhappy under this circumstance? Then everything: work and obstacles and illnesses—the necessary conditions of life—appear as unexpected, terrible calamities. The poor, therefore, are less often unhappy: they know beforehand that before them lie labour, struggle, obstacles, and therefore they appreciate everything which gives them joy. But the rich, expecting only joys, see a calamity in every obstacle, and do not notice and do not appreciate those goods which they are enjoying. “Blessed be the poor, for they shall be comforted; the hungry, for they shall be fed; and woe unto ye, the rich.”
Oct. 14. Y. P. If I live.
Oct. 27. Y. P.
We are living alone: ... Olga,[389] Andrusha, Julie[390] and Andrei Dmitrievich.[391] Everything is all right, but I am often indisposed: there are more ill days than healthy ones and therefore I write little. Sent off 19 chapters,[392] very much unfinished. I am working on the end.
I have thought much, and perhaps well:
1) About the freedom of the will, simply: Man is free in everything spiritual, in love: he can love or not love, more and less. In everything remaining he is not free, consequently in everything material. Man can direct and not direct his strength towards the service of God. In this one thing (but it is an enormous thing), he is free: he can pull or be driven.
2) ... of the workers, prostitution and many other things, all this is a necessary, inevitable consequence and condition of the pagan order of life in which we live, and to change either one or many of these, is impossible. What is to be done? Change the very order of this life, that on which it stands. How? By this, in the first place, by not taking part in this order, in that which supports it ... etc. And, second, to do that in which man alone is absolutely free: to change selfishness in his soul and everything which flows from it: malice, greed, violence, and everything else by love and by all that which flows from it: reasonableness, humility, kindness and the rest. It is impossible to turn back the wheel of a machine by force,—they are all bound together with cogs and other wheels—but to let the steam go which will move them or not let it go is easy; thus it is terribly difficult to change the very outer conditions of life, but to be good or bad is easy. But this being good or evil changes all the outer conditions of life.
3) Our life is the freeing of the enclosed—the expansion of the limits in which the illimitable principle acts. This expansion of the limits appears to us as matter in motion. The limit of expansion in space appears to us as matter. That part of matter which we recognise as ourselves we call our body; the other part we call the world. The limit of expansion in time we call motion. That part of motion which we recognise as ourselves we call our life; the other part we call the life of the world. All of life is the expansion of these limits, the being freed from them.
(All unclear, inexact.)
Much I have not written out. I am in Moscow.... For 70 years I have been lowering and lowering my opinion of women and still it has to be lowered more and more. The woman question! How can there not be a woman question? Only not in this, how women should begin to direct life, but in this, how they should stop ruining it.
All morning I have not been writing and have been thinking two things:
1) We speak of the end of life—although it is true, not the one which we understand, but the one which would be understood by the highest reason. The purpose is just the same as the cause. The cause is looking backward, the purpose is looking forward, but the cause, the conception of the cause (and therefore of an end) appears only then when there is time, i.e., a being is limited in his conceptions by time. And therefore for God, and for man living a Godly life, there is no purpose. There is life in which consciousness grows (?[393]) and that is all.
2) A drop fusing with a great drop, a pool, ceases to be and begins to be.
Almost a month I have not written. Have been severely ill.[394] Had acute pain for one day, then a respite, and weakness. And death became more than natural, almost desirable. And so it has remained now, when I am getting well—that is a new, joyous step.
Finished Resurrection. Not good, uncorrected, hurried; but it has fallen from me and I am no longer interested. Serezha is here, Masha and her husband, Maria Alexandrovna.
I am all right. Have not yet begun to write anything. More than anything I am occupied with ,[395] but I have no desire for anything very much, am resting. Wrote letters.
I am attempting to write out my notes:
1) (Trifles) about many-voiced music. It is necessary that the voice say something, but here there are many voices and each one says nothing.
2) One of the principal causes of evil in our life is the faith cultivated in our Christian world, the faith in the crude Hebrew personal God, when the principal sign (if one can express it so) of God is that he is not limited, by anything, consequently not personal.
3) One should conquer death—not death, but the fear of death coming from a lack of understanding of life. If only you understand life and its necessarily good purpose—death—then you cease to fear it, to resist it. And when you cease to fear it, you cease to serve yourself, a mortal, and you will serve an immortal: God, from whom you came and to whom you are going.
4) Matter is everything which is accessible to our senses. Science forces us to suppose matter inaccessible to our senses. In this realm, there can be beings composed of that matter and perceiving it, matter inaccessible to our senses. I do not think that there are such beings; I only think that our matter and our senses perceiving it, are only one of innumerable[396] possibilities of life.
5) “I am a slave, I am a worm, I am a Czar, I am a God.”[397] Slave and worm true, but Czar and God untrue. It is in vain that people attribute a special significance and greatness to his reason. The limits of human reason are very narrow and are seen at once. These limits are the infinity of space and time. Man sees the final answers to the questions he asks himself, recede and recede in time and also in space, and in both these realms.
6) I read about Englehardt’s book: Evolution, the Progress of Cruelty.[398] I think that here there is a great deal of truth. Cruelty has increased mainly because division of labour has been brought to pass, which assists the increase of the material wealth of man. Every one speaks of the benefits of the division of labour, not seeing that the inevitable condition of the division of labour, besides the mechanising of man, is also the removing of those conditions which call forth a human, moral communion between people. If we are doing the same work, as agricultural labourers, then naturally there would be established between us an exchange of service, a mutual aid, but between the shepherd and the factory-weaver, there can be no communion.
(This seems untrue; I shall think it over.)
7) What would God’s attitude be towards prayer, if there were such a God to whom one could pray? Just the same as would be the attitude of the owner of a house where water had been introduced and to whom the inhabitants would come to ask for water. The water has been introduced. You have only to turn the tap. In the same way everything has been prepared for men which is necessary to them, and God is not at fault that instead of making use of the clean water which was there, some of the tenants carry water from a stagnant pond, others fall into despair from lack of water and beg for that which had been given them in such abundance.
8) ...
9) One can by personal experience verify the truth, that God, a part of Whom is my own self, is love, and by the experimental way convince one’s self of this truth. As soon as love is violated, life ends. There is no desire to do anything, everything is depressing, and on the contrary, as soon as love is restored, as soon as you have made peace with those whom you quarrelled, forgiven, received forgiveness—then you wish to live, to act, everything seems easy and possible.
10) It would be good to express even in approximate numbers and then graphically, that quantity of labour, of working days, which rich people use up in their lives. Approximately more or less, this could be expressed by money. If I spend 10 roubles a day, that means that 20 men are working constantly for me. (Unclear, not what I want to say.)
11) They generally say: “That is very deep, and therefore not to be fully understood.” This is untrue. On the contrary. Everything that is deep is clear to transparency. Just as water is murky on top, but the deeper it is, the more transparent.
12) One small part of people, about 20 per cent., is insane by itself, possessed by a mania of egoism, which reaches to the point of concentration of all spiritual strengths on oneself; another, the greater part, almost 80 per cent., is hypnotised by the scientific, by the artistic ... and principally ... hypnotism, and also does not make use of its reason. Therefore progress in the world is always attained by the insane possessed by the same kind of insanity by which the majority is possessed.
13) I experience the feeling of peace, of satisfaction, when I am ill, when there takes place in me the destruction of the limits of my personality. As soon as I get well I experience the opposite: restlessness, dissatisfaction. Are these not obvious signs that the destruction of the limits of personality in this world, is the entrance of life into new limits?
I have finished.
December 19. Moscow. If I live.
To-day December 20. Moscow.
My health is not good. My spiritual condition is good, ready for death. In the evenings there are many people. I tire. In number 51,[399] Resurrection did not appear and I was sorry. This is bad.
I thought out a philosophic definition of life. To-day I thought well about The Coupon.[400] Perhaps I shall write it out.
Notes
[NOTES TO THE TEXT
By V. G. Chertkov]
[1.] With the words, “I continue,” Tolstoi begins a new note-book of the Journal; this note-book presupposes another which the editors have only in separate fragments. The previous note-book ended with the following note:
“October 8, 1895, Y. P.
“(I am beginning an entry to-day with just what I finished two days ago.)
“I have only a short time left to live and I feel terribly like saying so much: I feel like saying what we can and must and cannot help believing—about the cruelty of deception which people impose upon themselves; the economic, political and religious deception, and about the seduction of stupefying oneself—wine, and tobacco considered so innocent; and about marriage and about education and about the horrors.... Everything has ripened and I want to speak about it. So that there is no time for performing those artistic stupidities which I was prepared to do in Resurrection.
“But just now I asked myself: but can I write, knowing that no one will read? And I experienced something of disappointment; but only for a time; that means that there was some love of fame in it. But there was also the principal thing in it—the need before God.
“Father, help me to follow the same path of love. And I thank Thee. From Thee flows everything.”
[2.] In the original, merely the initials of the phrase are used. Thus Tolstoi would often finish what he had written during the day with I. I L. (If I live), marking ahead in this fashion the date of the following day.
[3.] Countess Sophia Andreevna Tolstoi, born Behrs, 1844, wife of Tolstoi. In the Journal, Tolstoi calls her S., S. A., or Sonya.
[4.] “Catechism” Tolstoi called that systematic exposition of his philosophy in the form of questions and answers which he had begun about this time. In the text, he calls this work, The Declaration of Faith, or simply, The Declaration. (See entries [December 23, ’95], and further.) In the following year, 1896, Tolstoi abandoning the catechism form, continued and finished the work, which, in 1898, was published under the title Christian Doctrine by The Free Press (Swobodnoe Slovo) issued by A. and V. Chertkov, England, and later in 1905, it appeared also in Russia.
[5.] Tolstoi never returned to the continuation and revision of the plot of the story Who is Right? which had been begun by him about this time, and so it has remained unfinished. The beginning of the story as it was written by Tolstoi, is printed in his collected works (see the full collection of works by Tolstoi, edited by P. Biriukov, published by Sytin, 1913).
[6.] I.e., with Katiusha Maslov and not with Nekhliudov, as the first form of the novel was begun.
[7.] John C. Kenworthy, an English Methodist minister, a writer and lecturer, who shared at that time the opinions of Tolstoi and who founded in England an agricultural colony composed of his co-thinkers. The author of the work, Tolstoi, His Life and Works, London, 1902. There was printed abroad in the Russian Language in the journal of The Free Press (1899, No. 2, England) his The Anatomy of Poverty. They were lectures to the English workingmen on political economy, which struck Tolstoi favourably and which he included in the manuscript which was then being issued under the title of Archives of L. N. Tolstoi, No. II, and to which he even wrote an introduction. In later life, Kenworthy fell ill of nervous prostration and was taken to a sanatorium.
[8.] Albert Shkarvan, a Slav, who shared Tolstoi’s opinions. An army surgeon in the hospital in Kashai (Hungary), he resigned from this service in February, 1895, for religious reasons, for which he was imprisoned for four months.
[9.] The Russian sect of Dukhobors, living in the Caucasus in 1895, to the number of several thousand souls, upon the suggestion of their leader, Peter Vasilevich Verigin, who was at that time in exile, gave notice to the authorities that they would no longer take the oath or serve in military service, and, in a word, would no longer take any part in governmental violence, and in the night from the 28th to the 29th of June of that year, burned all their weapons. Cossacks were sent against them and after some executions, two hundred were put in prison, many were exiled from their native land and forced to live in Armenian, Georgian and Tartar villages in the Province of Tiflis; about two or three families in a village, without land and with the prohibition against intercourse among themselves. Those Dukhobors who remained in active service and refused to serve, were sent away to disciplinary regiments. (See Dukhobors, by P. Biriukov, 1908, publishers, Posrednik; besides there is much material pertaining to the history and the movement of the Dukhobors printed in various issues of The Free Press.)
[10.] The manager of the Moscow Little Theatre, Walts, used to call on Tolstoi for the purpose of receiving information about the staging of his drama, The Power of Darkness.
[11.] Ivan Ivanovich Bochkarev (died 1915), former revolutionary Slavophile who suffered much for his convictions. He became acquainted with the group of people around Tolstoi because of his belief in vegetarianism, to which he arrived independently of any one. In his personal conversations with Tolstoi, Bochkarev disputed his religious convictions, heatedly denying all his religious metaphysics. At this time he lived near the village of Ovsiannikovo, six versts from Yasnaya Polyana, on the estate of Tolstoi’s daughter, T. L. Sukhotin.
[12.] Prince Nicholai Leonidovich Obolensky, the grandnephew of Tolstoi—later married to Tolstoi’s daughter, Maria Lvovna.
[13.] Maria Alexandrovna Schmidt, an old friend, who shared Tolstoi’s opinions and whose personality and whole life, Tolstoi esteemed very highly. In the Journal of February 18, 1909, he wrote, “I never knew and do not know any woman spiritually higher than Maria Alexandrovna.” In the eighties, when class-teacher in the Nicholaievsky Orphan Asylum in Moscow, Mme. Schmidt made the acquaintance of the forbidden works of Tolstoi, upon which she left the asylum and went to live on the land, and up to her death supported herself by the labours of her own hand. The last ten years of her life she lived near the village of Ovsiannikovo, on the estate of T. L. Sukhotin, procuring her livelihood by the sale of the berries and vegetables from her own garden and the dairy products from her cows. She died October 18, 1911.
[14.] With Bochkarev.
[15.] Alexander Nikiphorovich Dunaev, an old friend of the Tolstoi family, later one of the directors of the Moscow Commercial Bank.
[16.] Constantin Nicholaievich Zyabrev, nick-named “Bieli” (White), a peasant from Yasnaya Polyana, who was also called by the villagers, “the Blessed.” Tolstoi liked to speak with him. He lived in the greatest poverty and never bothered about the next day. At the time of the visit, mentioned in the Journal, he was already near death and soon passed away. Some years before this, Tolstoi helped him to rebuild his cabin.
[17.] Dr. Ivan Romanovich Bazhenov, who lived at this time in Vladivostok, sent Tolstoi his manuscript essay on the necessity of calling an ecumenical council and asked his opinion on this question. In the copy of the Journal at the disposal of the editors, and perhaps in the original of the Journal, it was written Bozhanov.
[18.] A letter from G. F. Van-Duyl from Amsterdam. In the letter of November 18th, Tolstoi answered his letter as follows:
“Once a man has understood and is permeated with the consciousness that his true happiness, the happiness of his eternal life, that which is not limited by this world, consists in the fulfilment of the will of God and that against this will ... then no consideration can force this man to act against his true happiness. And if there is an inner struggle and if, as in that case about which you spoke, family considerations come out on top, it only serves as a proof that the true teaching of Christ was not understood and was accepted by him who could not follow it; this only proves that he wanted to appear as a Christian, but he was not so in reality.”
[19.] Paul Ivanovich Biriukov, one of Tolstoi’s nearest friends and followers, who later wrote his biography (two volumes, published by Posrednik, Moscow). Tolstoi often calls him Posha in the Journal.
[20.] The editors were unable to discover the title of this pamphlet.
[21.] Maria Vasilievna Siaskov, an amanuensis, who was employed for many years in the publishing house of Posrednik.
[22.] Tatiana Andreevna Kuzminsky (born Behrs), a sister-in-law of Tolstoi, wife of Senator A. M. Kuzminsky.
[23.] Konevski, this is the way Tolstoi called the novel, Resurrection, which he had begun then, the subject of which he adopted at the end of the eighties from stories told by the well-known Court-worker, A. Th. Koni.
[24.] Arthur Schopenhauer (1788–1860), the great German philosopher. Tolstoi evidently read the translation by Ph. V. Chernigovitz, Aphorisms and Maxims, in two parts, 1891–1892. Tolstoi, as early as 1869, wrote to A. A. Fet: “Do you know what the present summer meant to me? Continual enthusiasm over Schopenhauer and a pile of spiritual pleasures which I never have experienced before.... Schopenhauer is one of the greatest geniuses among people.”
[25.] That which was noted down in his pocket note-book—Tolstoi had the habit of putting down thoughts which came to him and which seemed to him important in a pocket note-book which never left him. Later he copied the most valuable thoughts into his Journal, revising, more or less, as he went along. In rewriting from the note-book Tolstoi often began the entry with these words, “I have been thinking” or “I have it noted.”
[27.] This essay, entitled Shameful, pointing out the cruelty and senselessness of corporal punishment which the law at that time applied to the peasants, was printed with omissions and alterations in the Russian newspapers and later abroad in full in Leaflets of The Free Press, No. IV, England, 1899; later it was printed in The Full Collected Works of L. N. Tolstoi, published by Sytin, subscribed and popular editions, volume XVIII.
[28.] In the Moscow Little Theatre.
[29.] N, a young artist living in the home of the Tolstois, after refusing military service on account of religious convictions, was placed in the military hospital in Moscow in the ward for the diseases of the heart, where he was visited by Tolstoi. Later, various difficult experiences and spiritual changes led him to agree to military service....
[30.] Nicholai Alexeievitch Philosophov, father of Countess S. N. Tolstoi, wife of Count I. L. Tolstoi.
[31.] A. A. Shkarvan sent Tolstoi his letter entitled “Why It Is Impossible to Serve as a Military Doctor.” Later this letter, in revised form, appeared in his book, My Resignation from Military Service. Notes of a Military Doctor. (Published by The Free Press, England, 1898, Chapter IV.)
[32.] Maria Lvovna Tolstoi (1872–1906), second daughter of Tolstoi, afterwards married to Count N. L. Obolensky.
[33.] Count Ilya Lvovich Tolstoi (born 1866), second son of Tolstoi. Has written a book, My Recollections (Moscow, 1914).
[34.] Vladimir Grigorevich Chertkov and his wife, Anna Constantinovna (born Dieterichs). V. G. Chertkov made the acquaintance of Tolstoi in 1883. For biographical information about him see under “Biography of L. N. Tolstoy” by P. Biriukov (Volume II, 1913) and also in the pamphlet, Tolstoi and Chertkov, by P. A. Boulanger (Moscow, 1911) and in the essay of A. M. Khiriakov: “Who Is Chertkov?” (Kievski Mysl, 1910, No. 333, December 2nd).
[35.] Soon Tolstoi began this drama (see entry of [January 23, 1896]), which he called And Light Lights Up Darkness. This drama, having to a great extent a biographic character, portrays the torturing condition of a man who has gone through an inner religious crisis, and who lives with his family which, not understanding him, interferes with his attempts to change his life according to the truth revealed to him. This was first printed with a great many censor deletions in The Posthumous Literary Works of L. N. Tolstoi (edited by A. L. Tolstoi, 1911, Volume II).
[36.] The Englishman, John Manson, came to Tolstoi with a request for his opinion on the collision between the United States and England on account of the boundaries of Venezuela. Tolstoi answered by an extensive letter which was published under the title, “Patriotism or Peace?” and printed abroad (by Deibner in Berlin, and others.) It was not printed in Russia.
[37.] Ernest Crosby (1856–1907), an American social-worker, a poet and writer. When he was a representative of the United States in the International Court in Egypt, he read Tolstoi’s On Life, which caused an upheaval in his soul. As a result, he left the Government service and devoted his life to the propaganda of the social-religious views of Tolstoi and the social-economic views of Henry George. He founded The Social Reform League, the object of which was the discussing of the problems of reorganisation of contemporary life on the basis of justice and equality, and the furthering of the actual realisation of this reorganisation.
[38.] E. N. Drozhin, a district school teacher, in 1891, refused military service at the recruiting in the city of Sudzha in the Province of Kursk. He was sentenced to be sent to a disciplinary battalion and stayed fifteen months in the Voronezh disciplinary battalion. Here he fell ill of consumption and the doctors pronounced him unfit to continue military service, upon which he was transferred to the state’s prison to finish his sentence. He died in the Voronezh prison on January 27, 1894, from inflammation of the lungs which he contracted at the time of his transfer ... from the disciplinary regiment to the prison. The story of his refusal from military service is described in detail in the book by E. I. Popov: Life and Death of E. N. Drozhin, 1866–1894, published by The Free Press, England, 1899. Tolstoi wrote an appendix to this book in which he expressed the opinion that such people like Drozhin “by their activity help....” In reference to this article the well-known German writer, Frederick Spielhagen, printed an open letter to Count Leo Tolstoi in the newspapers, in which he considered Tolstoi guilty of Drozhin’s death, a useless one, according to Spielhagen, for the abolition of war and the establishment of universal peace. This letter was translated into Russian in 1896 and appeared as a separate pamphlet.
[40.] A voluminous letter devoted to the problem of non-resistance to evil by violence and the relation of contemporary American writers to it.
[41.] Count Andrei Lvovich Tolstoi, born 1877, fourth son of Tolstoi. In this year he served in the Tver military as a volunteer (before the prescribed age).
[42.] Nicholai Michailovich Nagornov, husband of Tolstoi’s niece, Varvara Valerianovna. In the letter to A. K. Chertkov of January 13, 1896, Tolstoi wrote: “We had a death lately. Nagornov died, the husband of my niece. She loved him passionately and they lived together remarkably happily ... no one knows anything of him, but the good.... My heart feels solemn and good because of this death.”
[43.] Fedior Kudinenko, a peasant, a co-thinker of Tolstoi, a former gendarme.
[45.] Dushan Petrovich Makovitsky (Dušan Makovický), a Slovak, who later became one of the closest friends and followers of Tolstoi, spent six years in Yasnaya Polyana from the end of 1904 to the day Tolstoi left, in the capacity of family doctor, and was near Tolstoi until the latter’s death. At this time he lived in his native land, in Hungary, taking part in the publication of translations into the Slavonian of Tolstoi’s books and of writers near to him in spirit. The article here mentioned is “Instances of Refusal from Military Service among the Sect of the Nazarenes, in Hungary.” Printed in Leaflets of the Free Press, England, 1898, No. I.
[46.] The Nazarenes, a sect spread in Hungary, Chorvatia, Serbia, Bulgaria, Switzerland and the United States, whose members refuse military service.
[47.] Nicholai Nicholaievich Strakhov (1828–1896), a friend of the Tolstoi family, a noted writer and philosopher, highly valued by Tolstoi as a man and a literary critic. He had an extensive correspondence with Tolstoi, which was published by the Tolstoi Museum Society in Petrograd, 1914.
[48.] The family of the Counts Olsuphiev was very much liked by Tolstoi. This is what he wrote about them to V. G. Chertkov on February 9, 1896: “They are such very simple and good people, that the difference between their opinion and mine, and not the difference but the non-recognition of that by which I live, does not bother me. I know that they cannot, but that they want to be good and that they have gone as far as they could in that direction.”
[49.] Nicholai Vasilevich Davydov, an old friend of the Tolstoi family, being appointed at this time President of the Tula District Court, was presented to the Emperor and had a long conversation with him about Tolstoi, answering the questions asked him by the Emperor. At present, N. V. Davydov is President of the Tolstoi Society in Moscow.
[50.] Alexander Ivanovich Ertel (1855–1908), a well-known writer, author of the novel The Gardenins and other stories and novels. The essay by Ertel which Tolstoi mentions was published in Nedielia in 1896, No. III, under the title, “Is Russian Society Declining?” He objected to Tolstoi who said in the article “Shameful” that one ought not to ask about the abolition of corporal punishment, but “one must and ought only to denounce such a thing.” “The way of denunciation and repentance is tested and is being tested—” wrote Ertel, “but in itself it is not sufficient for successful struggle against evil. For the greatest effectiveness in this struggle of changes, the judicial path of ‘petitions, declarations and addresses,’ deserves every kind of sympathy from the side of historical rationalism as well as from the Christian point of view.” Later Tolstoi, highly appreciating the popular style of Ertel, wrote a preface to the posthumous edition of his works, Moscow, 1909.
[52.] M. A. Sopotsko, at one time in the beginning of the Nineties shared some of Tolstoi’s views in relation to the outer life, but never understood the essence of his religious philosophy. Later Sopotsko became a supporter of Orthodoxy and frequently attacked Tolstoi and his friends in print.
[53.] Marian Zdziechowski, a professor in the Cracow University, a well-known social worker. In the Sieverni Viestnik for the year 1895, No. 7, under the pseudonym M. Ursin, he contributed an article: “The Religious Political Ideals of Polish Society.” In respect to this article Tolstoi wrote him a long letter which was printed abroad and later was reprinted in the New Collection of Letters of L. N. Tolstoi, collected by P. A. Sergienko (published by Okto, 1911), from which by order of the Moscow Court it was deleted. After this letter M. E. Zdziechowski wrote several times to Tolstoi on the problems of Catholicism, but to those letters, mentioned in the Journal, Tolstoi evidently answered by a personal conversation during the former’s visit to Yasnaya Polyana in the summer of 1896.
[54.] In her letter addressed to M. L. Tolstoi, Vera Stepanovna Grinevich touched most seriously and deeply upon the fundamental problems concerning the religious upbringing of children. This letter produced a very strong impression on Tolstoi and he intended to answer it in detail, but other work drew him away from accomplishing this resolution. The letter of V. S. Grinevich and the letter to her by M. L. Tolstoi and V. G. Chertkov are printed in her book: The New School-family and the Causes of its Origin.
[55.] Nicholskoe, an estate of Count Olsuphiev near Moscow, close to the station of Podsolnechnaia on the Nicholai railroad.
[56.] Eugene Heinrich Schmidt, a German-Hungarian writer, resembling in some respects the philosophy of Tolstoi. In the Nineties he issued a magazine in Budapest: Die Religion des Geistes, and a newspaper with a Christian anarchical tendency: Ohne Staat. In 1901 he printed a book in Leipzig, Tolstoi, His Meaning to Our Civilization (see also his article on the cultural significance of the works of Leo Tolstoi, printed in the International Tolstoi Almanac by P. A. Sergienko, published by Kniga, 1909.)
[57.] Sergei Alexandrovich Rachinsky (1836–1902), a celebrated worker for popular education, who sacrificed his lectures in the Moscow University for his favourite occupation of teaching the peasant children in the village schools to write and read. A relative to Tolstoi on account of the first wife of his son, Sergei Lvovich, and personally acquainted with Tolstoi as early as the beginning of the Sixties.
[58.] Written originally in English.
[59.] The letter was called forth by the Italian-Abyssinian war, which was then going on. The rather extensive beginning of this letter has been preserved, but up to now has not been published anywhere.
[60.] Here follow words that have been crossed out. Note made by Prince N. L. Obolensky in the copy in possession of the editors.
[61.] Michail Petrovich Novikov, a peasant of the Province of Tula, who served a year as an army scribe in one of the regiments stationed in Moscow. After his acquaintance with Tolstoi he suffered much because of his endeavour to realise his beliefs in his life. A gifted writer.
[62.] Countess Tatiana Lvovna Tolstoi (born 1864), the eldest daughter of Tolstoi. In the year 1899 she married M. S. Sukhotin.
[63.] Maria Michailovna Kholevinsky, a woman doctor, living in Tula. By Administrative order, after the event mentioned in the Journal, she was exiled to Orenburg.
[64.] This letter, sent to both ministers (I. L. Goremykin and N. V. Muraviev) and to the same publishing house, was printed at first abroad in the paper The Free Press, No. 2, in 1902 (England), afterwards in Russia. (See Full Collected Works of Tolstoi, published by Sytin, 1913—popular edition, Volume XXII. It is known that the request of Tolstoi in this letter: To direct all the prosecutions for the spreading of his forbidden books in Russia to himself and not to his followers and friends, as well as a whole series of subsequent similar petitions to Governmental officials—was not granted.)
[65.] The second act of Wagner’s opera, Siegfried. For the impression produced on Tolstoi, see What Is Art? chapter XIII—in the letter to his brother, Count S. N. Tolstoi, on April 20, 1896, Tolstoi under the fresh impression of this opera wrote the following: “Last night I was at the theatre and heard the celebrated new music of Wagner’s opera, Siegfried. I could not sit through a single act and I fled from the place like mad, and now I cannot talk calmly about it. It is stupid, unfit for children above seven years of age, a Punch and Judy show, pretentious, feigned, entirely false and without any music whatever. And several thousand sat and pretended to be fascinated.”
[66.] Aphrikan Alexandrovich Spier (1837–1890), a remarkable Russian philosopher, who lived many years in Germany and who wrote his works in German: Thinking and Reality, Morality and Religious, etc. Tolstoi was then reading his principal work, Denken und Wirklichkeit (Thinking and Reality)—in a letter of 1896 to Countess S. A. Tolstoi, Tolstoi wrote: “I am reading a newly discovered philosopher, Spier, and am rejoicing.... A very useful book, destroying many superstitions, especially the superstition of materialism.” (The Letters of Count L. N. Tolstoi to his Wife, Moscow, 1913, page 510.)
[67.] The philosopher’s daughter, Elena Aphrikanovna Spier, who sent her father’s works to Tolstoi.
[68.] Grigori Grigorevich Myasoyedov (1835–1912). A celebrated artist, the painter of the picture, “The Reading of the Ordinance, of February 19th” and others; one of the principal initiators and founders of the Society of Travelling Expositions.
[69.] Dmitri Dmitrievich Sverbeev, the Governor of Courland, an acquaintance of the Tolstois’.
[70.] The cement factory, Gill, within 7 versts of Yasnaya Polyana.
[71.] To the Coronation in Moscow there went: Countess S. A. Tolstoi and Countess A. L. Tolstoi; while Countess T. L. Tolstoi went to Sweden for the coming marriage in Stockholm of Count L. L. Tolstoi and D. Ph. Westerlund.
[72.] The branch post office, 7 versts from Yasnaya Polyana.
[73.] Died in 1913.
[74.] The well-known publisher of Novoe Vremia, M. O. Menshikov, a contributor at that time to the liberal magazine, Knizhki Nedieli, where among other things, he occupied himself with popularizing Tolstoi’s ideas. In the article “The Errors of Fear,” printed in that magazine in 1896 (Nos. IV to VI) Menshikov sharply condemned certain governmental repressions of the time. For this article the magazine received a warning. Towards the later journalistic activities of Menshikov, Tolstoi took a critical attitude.
[75.] Fedior Alexeievich Strakhov, a friend, who shared the views of Tolstoi, author of philosophic articles published by Posrednik under the titles Beyond Political Interests, The Search For Truth. Posrednik also published a collection of articles of various thinkers compiled by him under the title Spirit and Matter (against materialism).
Several of his other articles were issued abroad. For Tolstoi’s review of the books of F. A. Strakhov see in Journal, August 15, 1910.
[76.] Nicholai Nicholaievich Strakhov (died in January of this year).
[77.] With F. A. Strakhov.
[78.] Timofei Nicholaievich Granovsky (1813–1855), a Russian historian, a professor at the Moscow University.
[79.] Vissarion Grigorevich Bielinsky (1810–1848), the critic—see in Journal, March 7, 1899, a comparison between Bielinsky and Gogol.
[80.] Alexander Alexandrovich Herzen (1812–1870), a great writer. From 1847 to his death he lived abroad as an exile. His collected works with censor deletions have been published in Russia only in 1905. Tolstoi as early as August 4, 1860, wrote in his Journal, “Herzen, a scattered mind, sickly ambition. But his broadness, skilfulness, kindness and refinement is Russian.” Soon after, in the beginning of 1861, Tolstoi, being abroad, spent a month in London, where he saw Herzen almost daily. In addition to the opinion expressed in this note of Tolstoi’s about Herzen, it should be noted that afterwards Tolstoi, appreciating him from another point of view, acknowledged a broad educational significance to his works (see, for example, Journal, October 12, 1895). In the letters to V. G. Chertkov of February 9, 1888, and to N. N. Gay of February 13 of the same year, Tolstoi called Herzen “a man remarkable in strength, in mind and in sincerity” and expressed regret that his works were forbidden in Russia, as the reading of them, according to his opinion, would be very instructive to the youth.
[81.] Nicholai Gavrilovich Chernishevsky (1828–1889) and Nicholai Alexandrovich Dobroliubov (1836–1861), Russian critics. Tolstoi became acquainted with Chernishevsky when he published his works in Sovremennik, which was edited by Chernishevsky.
[82.] Five-year-old daughter of F. A. Strakhov.
[83.] Declaration of Faith, later re-named The Christian Doctrine.
[84.] The estate of Tolstoi’s brother, S. N. Tolstoi, in the district of Krapivensk, in the Government of Tula, 35 versts from Yasnaya Polyana.
[85.] Count Sergei Nicholaievich Tolstoi (1826–1904). See for him in Biography of L. N. Tolstoi by P. Biriukov and in My Recollections by Count I. L. Tolstoi, Moscow, 1914.
[86.] The daughters of Count S. N. Tolstoi: Vera, Varvara and Maria Sergievna.
[87.] Charles Salomon, the translator of some of Tolstoi’s works into French, and a professor of the Russian language in the higher institutions in Paris.
[88.] Sergei Ivanovich Tanyeev (1856–1915), composer, at one time director at the Moscow Conservatory, an acquaintance of the Tolstoi family, who lived three summers (1894–1896) in Yasnaya Polyana.
[89.] On the Khodinka field at the time of the coronation celebration of May 18, 1896. In the beginning of the year 1910, Tolstoi wrote a little story called Khodinka, printed for the first time in his Posthumous Literary Works, Volume III, published by A. L. Tolstoi, Moscow, 1902.
[90.] Timofei Nicholaievich Bondarev (1820–1898), a peasant of the district of the Don. In 1867 he was exiled to Siberia for conversion to the Jewish faith and lived in the district of Minusinsk, in the Province of Yeniseisk, to the end of his life. Wrote a work called Industriousness and Parasitism, or The Triumph of the Agricultural Worker (issued with abbreviations in 1906 in Petrograd by Posrednik,) in which he proved the moral obligation of each man to do agricultural work. Tolstoi wrote a long introduction to this work. As to the impression which this work produced on Tolstoi, he himself wrote in his book What Then Shall We Do? (1884–1886) the following: “In all my life, two Russian thinkers had upon me a great moral influence and enriched my thought and clarified my philosophy. These people were not Russian poets, scholars, preachers—they were two remarkable men who are now living, and who all their life laboured in the muzhik labour of peasants, Siutaev and Bondarev.” In his letter here mentioned to Bondarev, Tolstoi touched upon those religious problems which Bondarev asked him. For more details about Bondarev see in the article of C. S. Shokhor-Trotsky: “Siutaev and Bondarev” (in the Tolstoi Annual, 1913), Petrograd, 1914, issued by the Tolstoi Museum Society, following which are printed ten letters by Tolstoi to Bondarev and some writings of Bondarev himself.
[91.] My Refusal From Military Service, The Memoirs of an Army Physician, issued by The Free Press, 1898, England. Tolstoi read this work even before, in manuscript, and at this time probably was re-reading it. In his letter to A. A. Shkarvan of December 16, 1895, Tolstoi wrote: “Your memoirs are interesting and important to the highest degree. I read them with spiritual joy and was touched.”
[93.] Stephane Mallarmé (1842–1898), French poet, considered one of the most prominent Symbolists. For a more detailed opinion of him by Tolstoi, see his book, What Is Art? Chapter X.
[94.] Goethe (1749–1832), the German poet. See for Tolstoi’s opinion of him in his Journal, September 13, 1906. Earlier in 1891, in his letter to Countess A. A. Tolstoi, Tolstoi wrote: “As to Goethe, I do not like him at all. I don’t like his conceited paganism.”
Shakespeare (1564–1616). See Tolstoi’s article about him “On Shakespeare” and “On The Drama” and the opinion in his journal March 15, 1897.
[95.] Declaration of Faith.
[96.] Henry George (1839–1897), noted American social worker and writer on economic questions. In his numerous works, chiefly on agrarian questions, he was a warm defender of the destitute and the oppressed. George considered the existence of private land ownership as the principal cause of the existence of poverty; appearing as its opponent, he suggested the abolition of all existing taxes, substituting for them a single tax on the value of land; by means of this reform, land would pass into the hands of people cultivating it by their own labour, because for people who did not work it, it would be unprofitable to own great stretches of land, since they would have to pay a large amount of taxes on them.
Tolstoi sympathised very much with George’s scheme and wrote much about it (The Great Sin, The Only Possible Solution of the Land Question, A Letter to a Peasant and some chapters in Resurrection and others). Of the works of George, Tolstoi recognised as the best his Social Problems, to the Russian translation of which he wrote a preface. In the last years of George’s life, Tolstoi was in correspondence with him; in his letter to him of 1894 Tolstoi among other things wrote: “The reading of each one of your books clarifies for me much which formerly was not clear to me and convinces me more and more of the truth and practicality of your system” [translated from the Russian from a translation from the English.—Translator’s note]. On the occasion of George’s death, Tolstoi wrote to Countess S. A. Tolstoi on October 24, 1897: “Serezha told me yesterday that Henry George was dead. Strange to say, his death struck me as the death of a very close friend. The death of Alexandre Dumas produced the same impression upon me. One feels as if it were the loss of a real comrade and friend.” Many works of George’s are translated into the Russian; there is a splendid biography of him written by S. D. Nicholaev, and published by Posrednik: The Great Fighter for Land Liberation, Henry George, Moscow, 1906.
[97.] Anna Constantinovna Chertkov.
[98.] In the letter to Count L. L. Tolstoi of June 7, 1896, Tolstoi related the incident as follows: “Yesterday a remarkable event happened to me. Two or three times there came to me a young civilian from Tula asking me to give him books. I gave him some of my articles and spoke with him. He was, according to his convictions, a Nihilist and an Atheist. I told him from the bottom of my heart all that I thought. Yesterday he came and gave me a note: ‘Read it,’ he said, ‘then tell me what you think of me.’ In the note it was written that he was a junior officer in the gendarmerie, a spy, sent to me to find out what is going on here, and that he became unbearably conscience-stricken and that is why he disclosed himself to me. I felt pity and disgust and pleasure.”
[99.] The priest, John Ilich Sergiev (of Kronstadt) (1829–1908), who enjoyed great fame as “The supplicator for the sick.” In his preaching and his books he many times made sharp attacks against Tolstoi and his views.
[100.] Declaration of Faith.
[101.] Zakaz, a piece of Yasnaya Polyana forest, not far from the house. Tolstoi was afterwards buried there.
[102.] Tolstoi had the opportunity to closely observe the nomadic life of the Bashkirs in the province of Samara, where he went in the Sixties to drink kumyss, and in the Seventies and Eighties to his own estates (see The Biography of L. N. Tolstoi written by P. I. Biriukov (Moscow, 1913) published by Posrednik, Volume II, Chapter VIII; and also the Recollections in the Children’s Magazine, Mayak, 1913, by V. S. Morosov, a former pupil of the Yasnaya Polyana school in the beginning of the Sixties).
[103.] A village within four versts from Yasnaya Polyana.
[104.] Leonilla Fominishna Annenkov (1845–1914), an old friend of Tolstoi’s and an adherent of his philosophy, the wife of a Kursk landlord, the well-known scholarly lawyer, K. N. Annenkov (1842–1910). She made the acquaintance of Tolstoi in 1886 and from that time on corresponded very much with him. Completely sharing the opinions of Tolstoi, she applied them with a rare sequence to life and she was noted for her remarkable abundance of love which attracted every one who met her. Tolstoi valued her highly, considering that she had “a clear mind and a loving heart.”
[105.] Farther on one line is crossed out. A note of Princess M. L. Obolensky in the copy at the disposal of the editors.
[106.] It weighed upon him that certain persons to whom he did not want to show his Journal had read it nevertheless. In the last years of his life he was compelled to hide the current Journal somewhere in his rooms, and the finished note-books he gave away in safe keeping.
[107.] A village four versts from Yasnaya Polyana, where the Chertkovs lived in summer.
[108.] Declaration of Faith.
[109.] The note of July 19, 1896, he evidently originally inserted in a note-book from which he later wrote it out in his Journal.
[110.] Tolstoi’s brother, Count S. N. Tolstoi.
[111.] This article under the title of “How to Read The Gospels and What Is Its Essence” was printed at first in the edition of The Free Press, 1898, and after in 1905 in Russia. (See the complete works of Tolstoi published by Sytin, Popular Edition, Volume XV.) The central thought of this article is that in order to understand the true meaning of the Gospels, one has to penetrate those passages which are completely simple, clear and understandable. Tolstoi advises all those who wish to understand the true meaning of the Gospels to mark everything which is for them completely clear and understandable with a blue pencil and marking at the same time with a red one, around the words marked in blue, the words of Christ Himself as differing from the words of the Apostles. It is those places marked by the red pencil which will give the reader the essence of the teaching of Christ. Tolstoi in his own copy of the Gospels made such marks which he mentions later in the Journal with the words: “Marked the Gospels.”
[112.] Hadji Murad, one of the boldest and most remarkable leaders of the Caucasian mountaineers who played a big rôle in the struggle of the mountaineers with the Russians in the Forties of the Nineteenth Century. In 1852 he was killed in a skirmish with the Cossacks. Tolstoi heard much about him as early as the beginning of the Fifties, when he himself took part in the fight with the mountaineers. A month after the above-mentioned note in the Journal, Tolstoi made a rough sketch of his story, Hadji Murad, on which he worked with interruptions until 1904. This story was printed for the first time in his Posthumous Literary Works (published by A. L. Tolstoi, Volume III, 1912.) It is interesting to compare the introduction to it with the above note of Tolstoi’s in his Journal.
[113.] As in the copy at the disposal of the editors.
[114.] Afanasie Afanasevich Fet (Shenshin) (1820–1892), a Russian lyric poet and translator and friend of the Tolstoi family. Concerning the relations of Tolstoi with him, see My Recollections, by Fet (Volume II, 1890) and The Biography of L. N. Tolstoi by Biriukov. In the letter of November 7, 1866, Tolstoi wrote to Fet: “You are a man whose mind, not to speak of anything else, I value higher than any one of my acquaintances’ and who in personal intercourse is the only one who gives me that bread by which it is not alone that man lives.” Later Tolstoi and Fet became estranged from each other.
[115.] Kant, the German philosopher (1724–1804). For the opinions of Tolstoi about him see the Journal, February 19, and September 22, 1904, and September 2, 1906; August 8th, 1907; March 26, 1909. Kant’s Thoughts, selected by Tolstoi, were published by Posrednik, Moscow, 1906.
[116.] As a sixth sense, Tolstoi recognised the muscular sense. See the [note of October 10, 1896].
[117.] S. I. Tanyeev.
[118.] The Shenshins—Tula landlords who lived on their estate, Sudakovo, five versts from Yasnaya Polyana.
[119.] Prosper St. Thomas, tutor of Tolstoi and his brothers. The incident mentioned in the Journal produced a tremendous impression on Tolstoi. “It may have been that this incident was the cause of all the horror and aversion to all kinds of violence which I experienced throughout life,” Tolstoi wrote afterwards in his recollections. (See P. Biriukov: The Biography of L. N. Tolstoi, Moscow, issued by Posrednik, Volume I, pages 99–100.) In Tolstoi’s story Boyhood, St. Thomas is pictured under the name of Saint Jerome. The incident mentioned here is described in Chapters XIV, XV and XVI of that story.
[120.] Written in English in the original.
[121.] Tolstoi, together with Countess S. A. Tolstoi, visited his sister, Countess Maria Nicholaievna, living in the convent of Shamordino near the Optina Desert. In his letter to her of September 13, 1896, Tolstoi wrote, “With great pleasure and emotion I recall my stay with you.”
[122.] The story, Hadji Murad. See [Note 112].
[123.] Count Sergei Lvovich, with his wife, Countess Maria Constantinovna (born Rachinsky, who died in 1899); Count Ilya Lvovich, with his wife, Countess Sophia Nicholaievna, and Count Leo Lvovich, with his wife, the Countess Dora Fedorovna.
[124.] The Dutchman, Van-der-Veer, refused military service, as he declared in his letter to the Commander of the National Guard, on the grounds that he hated every kind of murder of men as well as of animals, especially murder at the order of other people. The military authorities sentenced him to three months’ solitary confinement. Later Van-der-Veer for several years published a magazine with a Christian tendency called Vrede.
[125.] Van-der-Veer’s letter, with the appendix by Tolstoi under the title “The Beginning of the End” was printed in the edition of The Free Press, 1898, England, later in Russia in the Obnovlenia, Petrograd, 1906, which was soon confiscated.
[126.] Alexandra Mikhailovna Kalmikov, a noted worker for popular education, who turned to Tolstoi with the request that he express himself in regard to the order then given by the Minister of the Interior to close the committees on illiteracy. In answer to her letter, Tolstoi expressed his opinion about the activity of the Russian Government in general and about the methods of resisting it used by the Liberals. His answer, under the title of “A Letter to the Liberals,” in revised form was printed in full in the publication of The Free Press: “Concerning the Attitude Towards the State” (England, 1898) and with omissions in the publication of Obnovlenia (Petrograd, 1906,) which was confiscated.
[127.] Ioga’s Philosophy. Lectures on Rajah Ioga or Conquering Internal Nature, by Swâmi Vivekânanda, New York, 1896.
[128.] “The Teaching of the Twelve Apostles,” discovered in 1883. A document of the Christian literature of the First Centuries. Tolstoi translated it from the Greek and twice wrote a preface to it: in 1885 and twenty years later, in 1905. The passage mentioned in the Journal reads this way: “It is not good to love only those who love you. Heathens do the same. They love their own and hate their enemies and therefore they have enemies, but you should love those who hate you and then you will have no enemies.”
[129.] Daniel Pavlovich Konissi, a Japanese, converted to the Greek Church, who studied in the Kiev Theological Academy, then came to Moscow and here made the acquaintance of Tolstoi. Later he became professor in the University in Kioto. Translated Lao-Tze from the Chinese into the Russian (this translation was printed at first in Problems of Philosophy and Psychology and later in separate pamphlet, Lao-Se, Tao-Te-King, Moscow, 1913.) For D. P. Konissi see article of I. Alexeev, “The Skies Are Different—the People Are the Same” (in the paper, Nov, 1914, No. 154.)
About the Japanese who visited him, Tolstoi wrote to Countess S. A. Tolstoi, September 26th: “This morning the Japanese arrived. Very interesting, fully educated, original and intelligent and free-thinking. One an editor of a paper, evidently a very rich man and an aristocrat there, no longer young; the other one, a little man, young, his assistant, also a literary man” (Letters of Tolstoi to his Wife, Moscow, 1913, page 507).
[130.] Peter Vasilevich Verigin, the leader of the Dukhobors, when in exile in the town of Obdorsk, in the province of Tobolsk, wrote to Tolstoi about his life and expounded his views on the printing of books. Tolstoi’s reply, written on October 14, 1896, in which he answered the objections of Verigin against the printing of books, was printed in the book, The Letters of the Dukhobor Leader, P. V. Verigin, published by The Free Press, 1901, England. See also the letter of P. V. Verigin on his acquaintance with Tolstoi printed in the International Tolstoi Almanac compiled by P. A. Sergienko (issued by Kniga, 1909).
[131.] Further in Tolstoi’s manuscript, one page has been crossed out. A note by M. L. Obolensky in the copy in possession of the editors.
[132.] This letter was printed at first in an issue of The Free Press, No. 8, 1898, England, and later in Russia in Obnovlenia, Petrograd, 1906, and was confiscated.
[133.] Brother of Tolstoi, Count S. N. Tolstoi.
[134.] A peasant of the province of Kharkov in the district of Sumsk, Peter Vasilevich Olkhovik. Refused military service October 15, 1895, at recruiting, in the city of Bielopolie, province of Kharkov. Was sentenced by the Vladivostok military court to three years in a disciplinary battalion. The letters of Olkhovik to his relatives and acquaintances about his refusal were published by The Free Press, 1897, England, and in 1906 in Russia by Obnoblenia (and were confiscated). Influenced by Olkhovic, the private, Cyril Sereda, also refused military service, with whom Olkhovic became friendly on the steamer on the way to Siberia, where he was appointed for service. Both of them were turned over to the Irkutsk disciplinary battalions. Tolstoi’s letter to the commanding officer of the regiment, in which he asks him “as a Christian and as a kind man to have pity on these people ...” was printed at first also in The Free Press and afterwards in various publications in Russia. (See the Complete Works of Tolstoi, published by Sytin: subscribed edition, Volume XX, popular edition, Volume XXII.) On the effect that Tolstoi’s letter produced on the officer of the regiment, Tolstoi himself wrote the following in a letter to P. A. Boulanger, March 29, 1898: “Recently I was surprised, and very pleasantly, by a letter from a man exiled administratively from Verkholensk, who writes that the commanding officer of the disciplinary battalion in Irkutsk openly told Olkhovich and Sereda that my appeal for them saved them from corporal punishment and shortened their sentence. Let a thousand letters pass in vain: if but one has such a result, then one ought to write unceasingly.” The fate of P. V. Olkhovich was as follows: From the disciplinary battalion he was exiled for eighteen years to the district of Yakutsk, where he lived together with the exiled Dukhobors until 1905, when together with them he went to America. At the present moment he is living in California.
[135.] Edward Carpenter, a noted contemporary English thinker, some of whose works Tolstoi valued highly. Carpenter’s article, “Contemporary Science,” was later translated into Russian by Countess Tolstoi and printed with a preface by Tolstoi in the magazine Sieverni Viestnik (1898, No. 3), later it was issued separately (Posrednik, Moscow, 1911).
[136.] Count Sergei Lvovich Tolstoi (born, 1863), eldest son of Tolstoi.
[137.] To the Ekaterinograd disciplinary battalion were sentenced the Dukhobors (41 in number) who had refused military service, while being in actual military service ... See The Dukhobors in the Disciplinary Regiment, published by The Free Press, 1902, England, where was printed also the letter of Tolstoi to the commanding officer of the regiment. Stating those religious convictions of the Dukhobors for which they suffered persecutions and calling their acts ..., Tolstoi asked the commanding officer to do all that he could to lighten their fate. The letter of Tolstoi produced a softening effect on the commanding officer.
[138.] Vladimir Vasilevich Stasov (1824–1906), a critic of art and music and the librarian of the Imperial Public Library in Petrograd, a friend of the Tolstoi family. When, after Stasov’s death, his friend, the sculptor, I. Y. Ginzburg, asked Tolstoi to write his recollections of him, in the compilation, “To The Memory of V. V. Stasov,” Tolstoi in his letter of November 7, 1907, replied that it was difficult for him to write about Stasov on account of “the misunderstanding” which had taken place between them: “the misunderstanding consisted in that Vladimir Vasilevich Stasov loved and valued prejudicially in me that which I did not value and could not value in myself, and in his goodness forgave me that which I valued and value in myself above everything else,—that by which I lived and live. With every other man such a misunderstanding would lead, if not to hostility then to a coolness, but the gentle, kind, spontaneous, warm nature of Vladimir Vasilevich and at the same time, his childlike clarity, was such, that I could not help succumbing to his influence and loving him without any thought of the difference of our points of view. I shall always remember our good friendly relationship with emotion.”
[139.] Nicholai Nicholaievich Gay, the son of the old friend of Tolstoi, N. N. Gay.
[140.] These thoughts were called forth in Tolstoi by a letter received on October, 1896, from V. V. Rakhmanov, who, being acquainted with this work of Tolstoi, found it written in a cold and didactic tone and advised Tolstoi to abandon it.
[141.] See Journal, Oct. 20, 1896. [Thoughts 9] and [10].
[142.] This served as a beginning to Tolstoi’s book, What Is Art? completed by him only in 1898.
[143.] The initials I. G. C. in the original.
[144.] The Spaniard, Demetrio Zanini, wrote from Barcelona to Tolstoi that the members of a certain club, who were his admirers, decided to offer him a present of a splendid inkwell, money for the purchase of which was being collected by subscription. At the request of Tolstoi, his daughter, Tatiana Lvovna, wrote to Zanini, saying that he preferred this money to be used for some good work. In answer to this, Zanini informed Tolstoi that they had already collected about 22,500 francs. Tolstoi explained in a letter to him the miserable condition of the Dukhobors and suggested using the money collected for their help.
[145.] A close friend of Tolstoi, Senator Alexander Mickailovich Kuzminsky, president at this time of the St. Petersburg District Court. The finance-Minister, S. Y. Witte, wanted to communicate with Tolstoi through A. M. Kuzminsky, hoping to call forth his approval in the matter of his introducing the government sale of vodka and the founding of temperance societies. Tolstoi’s letter to A. M. Kuzminsky, in which he answered Witte’s proposal in the negative, with the omission of the harsh opinions concerning General Dragomirov (the author of the periodical, The Soldier’s Manual, which was being displayed in the barracks) was printed in the bulletin of the Tolstoi Museum Society, 1911, Nos. 3 to 5.
[146.] This article has remained unfinished and up to the present has not been printed anywhere.
[147.] Ilya Efimovich Repine, an old acquaintance of Tolstoi and one of his most favourite Russian painters. On the occasion of the celebration of his twenty-fifth year of artistic work, I. E. Repine wrote a letter in the Novoe Vremia, 1896, No. 7435, Nov. 7th, expressing gratitude to all those who honoured him, in which among other things he said, when comparing the work of artists with the work of teachers, officials, bookmakers, doctors, agricultural workers, “We are the lucky ones, our work is play.”
[148.] Ivan Michailovich Tregubov, a friend and follower of Tolstoi, later a noted student of religious sects.
[149.] Ivan Ivanovich Gorbunov (Posadov), an adherent of Tolstoi’s views and a close friend of his; an active contributor and from 1897 the editor-publisher of Posrednik, and his brother, Nicholai Ivanovich, a performer (pianist and reader).
[150.] Paul Alexandrovich Boulanger, a friend and adherent of Tolstoi’s views, author of several works on Oriental religions published by Posrednik.
[151.] Gabriel Andreevich Rusanov (1844 to 1907), friend and adherent of Tolstoi’s views; a small landowner in the province of Voronezh. Until 1884 he was a member of the Kharkov district court. In his will, among other things, he wrote the following: “Already at the age of fourteen or fifteen (now I am about fifty-seven) I ceased to be Orthodox and lived until the age of thirty-eight as an atheist. At thirty-eight, thanks to the greatest of men, Leo Tolstoi, I acquired faith in God and believed in the teaching of Christ. Tolstoi gave me happiness. I became a Christian.” For several decades G. A. Rusanov was confined to his arm-chair with an incurable disease—consumption of the spinal cord; notwithstanding his illness, he preserved his full freshness of mind up to the end of his life, reading much and being possessed of a rich memory. A splendid student in Russian and foreign literature, and noted for his extraordinary artistic instinct, Tolstoi valued his opinions, especially in regard to his own literary writings.
[152.] Alexander Borisovich Goldenweiser, friend and follower of Tolstoi, professor in the Moscow Conservatory. Tolstoi valued his piano playing highly and loved it very much. Towards the end of Tolstoi’s life, A. B. Goldenweiser visited him often and took a close interest in his life. In 1910, according to Tolstoi’s wish, he acted in the capacity of witness to his will.
[153.] Chromatic phantasy and fugue by Bach.
[154.] Anton Stepanovich Arensky (1861–1906), a celebrated Russian composer, later personally acquainted with Tolstoi.
[155.] See [Note 144]. Receiving a letter from Zanini that the collection reached to 31,500 francs, Tolstoi in his letter to him of December 6, 1896, asked that this money be transferred through the Tiflis bank to his Caucasian friends, who were in charge of helping the Dukhobors. At the end of his letter he wrote that he was touched by “this sign of sympathy” which the Spaniards expressed for him in this unusual way. This money, though, was never received by Tolstoi, nor was the inkwell. (See Letters of Count L. N. Tolstoi to his Wife, Moscow, 1913, page 516.)
[156.] This story of F. F. Tistchenko under the title, Daily Bread (A true tale of the sufferings of a village School teacher), was printed with a letter of Tolstoi in Knizhki Nedieli, 1897, No. 10, and later in the collection of Tales by Tistchenko.
[157.] Princess Gorchakov, a distant relative of Tolstoi, a lady-in-waiting, and principal of one of the Moscow gymnasiums.
[158.] Anatol Fedorovich Koni, a well-known jurist, a member of the Imperial Council and a writer. Became acquainted with Tolstoi in the eighties and wrote recollections of him (see his book, On the Path of Life, Volume II, 1913). He gave Tolstoi the theme for Resurrection (see [Note 23]).
[159.] Maria Fedorovna Kudriavtsev, an adherent of Tolstoi’s views.
[160.] The Appeal, under the title Help, was written and signed by P. I. Biriukov, I. M. Tregubov and V. G. Chertkov. This was an appeal to society to render assistance to the persecuted Dukhobors “by money sacrifices, so as to ease the sufferings of the old, the sick and the young, as well as by lifting one’s voice in defence of the persecuted.” The Appeal was spread by the authors in manuscript and in typewritten copies and among other things was delivered to many persons of high position. Tolstoi wrote the appendix to it, in which he explained the significance of the act of the Dukhobors towards the realisation of Christianity in our life. Help! was printed with Tolstoi’s appendix by The Free Press (1897, England). The appendix is printed also in the Full Collected Works of Tolstoi, published by Sytin, subscribed edition, Volume XVI, popular edition, Volume XIX.
[161.] The editors were unable to ascertain the author of the history of music which Tolstoi was reading.
[162.] Jean Batiste Faure, the celebrated French singer and composer (in the second half of the Nineteenth Century), author of Tolstoi’s favourite duet, “The Crucifix.”
[163.] Vasili Stepanovich Perfileev, a former Moscow Governor, a friend of Tolstoi in the fifties and sixties, and a distant relative of the Tolstois.
[164.] An omission in the copy in possession of the editors.
[165.] This theme was not executed by Tolstoi. A work under a similar title begun by him in 1883 was printed in Volume III of The Posthumous Literary Works of Tolstoi, issued by A. L. Tolstoi.
[166.] Katiusha Maslov and Nekhliudov, the principal characters of the novel.
[167.] Alexander Ivanovich Arkhangelsky (1857–1906), an adherent of Tolstoi’s views, about whom after his death in the letter of October 26, 1906, Tolstoi wrote: “This was one of the best men I ever happened to know in my life.” A. I. Arkhangelsky was a veterinary surgeon in the district of Bronnitsk, Province of Moscow. Later, becoming acquainted with the works of Tolstoi, he left his position, considering it impossible to apply against the peasants the compulsory measures required of him as veterinary surgeon, and became a watch-maker, by which he supported himself until his death. His work, Whom to Serve? is devoted to explaining the question of the incompatibility ... with the service to God. When he read this work in manuscript in 1895, Tolstoi wrote Arkhangelsky that “it will do the people much good and will advance the word of God.” This work was issued only in 1911 in the Russian language by the publishing house, “Vozrozhdenie,” in Bourgas (Bulgaria). The same publishing house issued a biography of A. I. Arkhangelsky compiled by Kh. N. Abrikosov. Extracts from Whom to Serve signed by the pseudonym, “Buka,” were printed by Tolstoi in The Reading Circle. It should be also mentioned that the publication of the Veterinary Manual compiled by Arkhangelsky was suspended at one time by the censor, who demanded that it include the compulsory regulations. Protesting against this, Arkhangelsky wrote a remarkable letter to I. I. Gorbunov which Tolstoi included in his Archives of L. N. Tolstoi, No. 5. This letter formed the basis of the article, “Whom To Serve.” Later the veterinary manual was issued by Posrednik.
[168.] Prince Ilya Petrovich Nakashidze, a Georgian writer, a close adherent of Tolstoi’s ideas.
[169.] Tolstoi had the intention of writing (but did not write) an introduction to the Russian translation of the Philosophical Work of A. A. Spier, which was to have appeared in Problems of Philosophy and Psychology.
[170.] Tolstoi was considering at this time an appeal against the existing social-political order.
[171.] An omission in the copy in possession of the editors.
[172.] Stepan Andreevich Behrs, Tolstoi’s brother-in-law, author of Recollections About Count L. N. Tolstoi (Smolensk, 1894), now dead.
[173.] V. G. Chertkov and P. I. Biriukov, and later also I. M. Tregubov, were exiled after a search of their homes: V. G. Chertkov abroad—P. I. Biriukov to Bausk in Courland, and I. M. Tregubov to Goldingen, also in Courland. The cause of exiling was the writing of an appeal to help the persecuted Dukhobors (see [Note 160]) and their activity in behalf of the Dukhobors and the persecuted sects in general. See the memoirs of P. I. Biriukov, “The Story of My Exile,” printed in the publication O Minuvshen (Petrograd, 1909). These memoirs contain several letters by Tolstoi to Biriukov.
[174.] Tolstoi went to take leave of the Chertkovs who were then living in Petrograd.
[175.] Nicholai Alexandrovich Yaroshenko (1846–1898), a well-known artist, to whose brush belongs also the portrait of Tolstoi, painted in 1895.
[176.] Countess Alexandra Andreevna Tolstoi (1817–1904), a second cousin of Tolstoi, lady-in-waiting to the Empress. Tolstoi in his youth was on friendly terms with her. His correspondence with the Countess A. A. Tolstoi, with the addition of a memoir by her, was published by the Tolstoi Museum Society, Petrograd, 1911. In reference to this meeting with her, mentioned by Tolstoi in the Journal, see the memoirs (pages 71, 72 of the above mentioned publication). About this same meeting and about the visit to Petrograd in general, Tolstoi wrote to V. G. Chertkov the following (February 15, 1897): “St. Petersburg gave me a most joyous impression. Of course the principal thing was the meeting at your house. The depressing impression was my conversation with A. A. Tolstoi. The terrible thing was not only the coldness, but the cruelty and the forcing oneself into one’s soul and the violence, the very same which had estranged us. What a bad belief it is, which makes good people so cruel and therefore so insensible to the spiritual condition of others. Believe word for word as I do, otherwise if you are not exactly my enemy, still you are a stranger.” It should be noted that from the autumn of 1895, for the course of several years, Tolstoi did not write at all to the Countess A. A. Tolstoi.
[177.] In considering Tolstoi’s opinions concerning women found in the Journal, one should be particularly careful to avoid misunderstanding. First, Tolstoi, wishing from natural delicacy to make his remarks impersonal, often generalised his private impressions and observations from intercourse with separate individuals, and therefore these remarks in reality carried no reflection whatever against all women in general.
Second, even in those instances where Tolstoi consciously expressed himself adversely about women in general, he had in mind the most commonplace modern woman with her adverse qualities.
But in his mind he absolutely discriminated in favour of the intelligent, religious woman whom seldom he happened to meet in life and who always attracted his attention. So, for instance, he valued very highly the distant relative who brought him up, T. A. Ergolsky, for her self-sacrificing life; Mmes. M. A. Schmidt and L. F. Annenkov he respected for their true religious lives, and among the women writers he especially valued an American, Lucy Mallory, for her exceptional writings, from which he selected many thoughts for The Reading Circle. For women of this type he always had the greatest respect, recognising fully their merits and their great significance to humanity. In his literary works, Tolstoi, as is known, frequently reproduced the highest type of woman (for instance, Pashenka in Father Sergius, or the old woman, Maria Semenovna in The Forged Coupon). Also in his other writings, Tolstoi did not always express himself adversely about women, as can be seen, for instance, from the following extracts:
“Oh, how I would like to show to woman the whole significance of chaste women. The chaste woman (not in vain is the legend of Mary) will save the world.” (Journal, [August 3, 1898].)
“One of the most necessary tasks of humanity consists in the bringing up of chaste women.” (Journal, [August 24, 1898].)
“The virtues of men and women are the same; temperance, truthfulness, kindness; but in the woman, these same virtues attain a special charm.” (The Reading Circle, June 2.)
“Men cannot do that highest, best work, which brings men more than anything else nearer to God—the work of love, the work of complete self-surrender to him whom you love, which good women have done so well and so naturally, are doing, and will do. What would happen to the world, what would happen to us men, if women had not that quality and if they did not exercise it ... Without mothers, helpers, friends, comforters, who love in a man all that is best in him, and who with a suggestion hardly to be noticed, call forth and support all the best in him—without such women it would be bad to live in this world. Christ would not have had Mary and Magdalene; Francis of Assisi would not have had Clara; the Decembrists would not have had their wives with them in exile; the Dukhobors would not have had their wives who did not hold their husbands back, but supported them in their martyrdom for truth, there would not have been those thousands and thousands of unknown women, the very best, as everything that is unknown, the comforters of the drunken, the weak, the debauched, those for whom the consolations of love are more necessary than for any one else. In this love, whether it is directed to Kukin or to Christ, is the principal, great and irreplaceable strength of women.” (Appendix to Chekhov’s story, Dushechka.)
[178.] On Life—a religious-philosophic work by Tolstoi, written by him in 1887 and printed in all his collected works. An abbreviation of this work and an exposition of it written in simple language for plain readers was made by an American, Bolton Hall, and was approved by Tolstoi and printed under the title, Life, Love and Death. Later a translation of this under the title, True Life, appeared in an issue of the Ethical Artistic Library, Moscow, 1899. See article of Bolton Hall in the International Tolstoi Almanac compiled by P. A. Sergienko (Kniga, 1909).
[179.] See Letters of L. N. Tolstoi to his Wife, Moscow, 1913, pages 518 to 519.
[180.] Tolstoi made a mistake of one year: the battle against the Caucasian mountaineers in which he took part in the capacity of an artillerist, took place February 18, 1853. (See P. Biriukov’s Biography of Tolstoi, Volume I, page 226.) Nine years after the above mentioned note, February 18, 1903, Tolstoi wrote to Rusanov: “To-day it is fifty-three years since hostile enemy shells struck the wheel of that cannon which I directed. If the muzzle of the gun from which the shell emerged had deviated 1-10,000ths of an inch to one side or another, I would have been killed and I would no longer have lived. What nonsense. I would have existed in a form now inconceivable to me.”
[181.] What Is Art?
[182.] Matthew Arnold (1822–1888), a well-known English poet, critic and student of literature. Shortly before his death, Arnold printed an article in The Fortnightly Review, devoted to the critical analysis of Anna Karenin and some of the religious philosophic writings of Tolstoi. (See Novoe Vremia, December 11, 1887, the article, “An English Critic on Leo Tolstoi.”) The thought quoted by Tolstoi was expressed by Arnold in his article, “The Problems of Modern Criticisms” (a Russian translation was issued by Posrednik). Tolstoi valued the writings of Arnold highly, especially his book, Literature and Dogma, of which a Russian translation was published by Posrednik under the title, Wherein Lies the Essence of Christianity and Judaism (Moscow, 1907).
[183.] Tolstoi, for the sake of an airing, rode about ten versts to a dressmaker, for the dress of Nadezhda Mikhailovna Yushkova.
[184.] Jules and Leo Edwardovich Konius, the violinist and the pianist.
[185.] Countess T. L. Tolstoi and Count Mikhail Adamovich Olsuphiev performed two small plays, Feminine Nonsense by I. L. Stcheglov and The Lady Agreeable In All Respects.
[186.] According to the copy in possession of the editors.
[187.] Evidently a mistake in the copy in possession of the editors. This extract refers not to Book VII, but to Book VI of Politics. The quotation cited by Tolstoi reads in the Russian translation of Prof. S. A. Zhebelev in this way: “In a state enjoying the best organisation, and uniting in itself men absolutely just, and not relatively just (in relation to this or that political system), the citizens should not lead a life such as is led by craftsmen or merchants (such a life is ignoble and is contrary to virtue); the citizens of the state planned by us should likewise not be agricultural workers, because they will be in need of leisure for the development of their virtue.” Aristotle’s Politics: Works of the Petrograd Philosophic Society, Petrograd, 1911, pages 318, 319.
[188.] An omission in the copy in possession of the editors.
[189.] The editor knows nothing about the acquaintanceship of Tolstoi with Madame Shorin.
[190.] Countess A. M. Olsuphiev, who had been on friendly terms with Tolstoi. In a note to V. G. Chertkov, written on a piece of proof of Resurrection, June 8, 1899, Tolstoi communicated: “I have a sorrow. Anna Mikhailovna Olsuphiev died.”
[191.] A village near Nicholskoe, as well as the village Shelkovo, mentioned [below].
[192.] A young lively girl, whom Tolstoi met at the Chertkovs’ when they lived in the summer of 1896 near Yasnaya Polyana. Being arrested on suspicion of revolutionary activity and imprisoned in the fortress of Peter and Paul, she committed suicide by setting herself on fire.
In the letter to V. G. Chertkov, Tolstoi wrote:
“In Petersburg on February 12th the following occurred: Vietrova, Maria Fedosievna, whom you know and whom I knew, a student confined in the House of Detention before Trial in the strike case, little connected with it, was transferred to the fortress of Peter and Paul. There, as they say and surmise, after inquiry and violation (that is still unestablished) she poured kerosene on herself, set fire to it and on the third day died. Her comrades who visited her, kept on bringing her things, which were accepted, and only after two weeks, were they told that she had burnt herself. The youth, all the students, up to three thousand persons (there were some also from the Theological Seminary) gathered in the Kazan Cathedral for the service of the dead. They were not permitted, but they themselves began to sing “Eternal Memory” and with wreaths, intended to march on the Nevsky Prospect, but were not permitted, and they went along Kazan Street. Their names were taken and they were let free. Every one is indignant. I receive letters and people come and tell me about it. I feel great pity for all who take part in these affairs, and I have a greater and greater desire to explain to people how they ruin themselves simply because they neglect that law (or they do not know it) which was given by Christ and which frees from such deeds and from the participation in them.”
Tolstoi approached A. F. Koni for advice, whether it were possible to publish what was authentically known about this terrible case, and secondly about “what to do in order to resist” this kind of event?
[193.] Two lines crossed out by Tolstoi. A note by M. L. Obolensky in the copy in possession of the editors.
[194.] The Englishman, Aylmer Maude, translator of many works of Tolstoi into English. The agricultural colony which Tolstoi mentions was being founded at that time in England in the town of Purleigh in Essex. Maude settled in the neighbourhood of the colony and supported it materially. Maude himself and several representatives of this colony visited Tolstoi at this time. He wrote and published in England, a biography of Tolstoi, The Life of Tolstoi, by Aylmer Maude, two volumes, London, 1908 to 1910. Unfortunately this most detailed biography of Tolstoi in English, contains among other things the most perverted information about Tolstoi and an absolutely incorrect interpretation of his views, as well as of some of his acts. Tolstoi himself, learning before his death of the contents of some of these chapters which were sent to Yasnaya Polyana in manuscript, found the interpretation of the relation among people near to him so incorrect that he wrote about it to Maude.
[195.] I. M. Tregubov, sentenced to exile by administrative order, was living in the Caucasus among the Dukhobors, far from the centres of administration, and remained still free. (See [entry of following day].)
[196.] This search was made in connection with I. M. Tregubov’s things, who was wanted at that time, and which were left by him in A. N. Dunaev’s apartment.
[197.] That is, in England at the V. G. and A. K. Chertkovs.
[198.] Further in Tolstoi’s manuscript two pages are cut out. Note of M. L. Obolensky in the copy in possession of the editors.
In reference to the mood during the month mentioned by him as “bad and unproductive” Tolstoi wrote to Chertkov (April 30, 1897): “I will not say that I have been depressed, because when I ask myself, ‘Who am I? For what am I?’ I answer myself satisfactorily, but I have no energy, and I feel as if Lilliputian hairs were laid over me and I have less and less initiative and activity.”
[199.] In the beginning of June of that year, Tolstoi decided to leave the conditions of his life which tortured him and wrote a letter to his wife about this. But later he changed his mind and on the envelope of this letter made an inscription: “If I will make no special provision about this letter, then give this after my death to S. A.” This letter he gave afterwards for safe-keeping to his son-in-law, Prince N. L. Obolensky, who did deliver it, as was designated, after Tolstoi’s death. At that time it was printed in different publications. (See Letters of Count L. N. Tolstoi to his Wife, March, 1913, pages 524 to 526.)
[200.] In his letter to V. G. Chertkov of July 12, 1896, Tolstoi informed him of his illness: “About a week ago when I began to answer letters, I fell terribly ill with a bilious attack, so that I could only answer one letter. My illness was very painful, but it passed away quickly. I am now vigorous and healthy.”
[201.] Tolstoi’s daughter, Maria Lvovna, married to Prince N. L. Obolensky.
[202.] Tolstoi wrote about him to A. C. Chertkov (July 12, 1897): “A young peasant, Shidlovsky, came to me from the province of Kiev, a man with a very lively spirit.”
[203.] In his letter to Chertkov of July 23, 1897, Tolstoi wrote: “Latterly I have begun again to make entries in the Journal—a sign that I have revived somewhat spiritually and no longer feel myself alone.”
[204.] William Crookes, a well-known English physicist and chemist, a follower of spiritualism. A detailed report about this speech was printed in the Novoe Vremia of 1897, under the title, “On the Relativity of Human Knowledge.”
[205.] M. P. Novikov gave Tolstoi his notes, through his brother, in which he described all the persecutions which he had to undergo for his friendship with Tolstoi. The notes up to this time have not yet been printed.
[206.] Paul Carus, editor of a Chicago magazine, The Open Court, devoted to the scientific explanation of religious questions. (See his article, “A Tribute to Tolstoi,” printed in the International Tolstoi Almanac, compiled by P. A. Sergienko, Kniga, 1909.)
[207.] Evgenie Ivanovich Popov, friend and adherent of Tolstoi’s ideas, author of the book, The Life and Death of E. N. Drozhin (see [Note 38]), several other works on vegetarianism, the simple life, mathematics, etc.
[208.] The family of Count I. L. Tolstoi.
[209.] Vasili Vasilevich Longinov, later Rector of the Kharkov Theological Seminary.
[210.] In a letter to the Chertkovs of August 8, 1897, Tolstoi wrote: “I feel weak also from the fact, that we have a pile of visitors here ... all this wastes time and strength and is useless. I thirst terribly for silence and peace. How happy I would be if I could end my days in solitude and principally, in conditions, not repulsive and torturing to my conscience. But it seems that it is necessary. At least, I know no way out.”
[211.] Peter Alexeevich Bulakhov, a peasant from the province of Smolensk, belonging to the sect of the Old-Believers, the followers of which avoid military service.
[212.] Mikhail Alexandrovich Stakhovich, afterwards a member of the Council of Empire, an old friend of the Tolstoi family, and probably his sister, Sophia Alexandrovna, or his brother, Alexander Alexandrovich (1858–1915).
[213.] Probably—Vasili Alexeevich Maklakov, a well-known lawyer, afterwards a member of the Duma, and his brother, Alexei Alexeevich, a well-known Moscow physician.
[214.] Ilya Yakovlovich Ginsburg, a well-known Russian sculptor, who made several busts and statues of Tolstoi.
Mikhail Nicholaievich Sobolev, instructor in the Moscow University, living at this time with the Tolstois as a teacher to Count M. L. Tolstoi.
N. A. Kasatkin, a well-known Russian painter.
[215.] In regard to this letter of the Japanese, Tolstoi in a letter of August 8, 1897, wrote: “Recently I received a letter from Crosby with an enclosure of a letter from a Japanese who lived with him in New York. The Japanese read The Gospel in Brief, and writes that it explained to him the meaning of life and that he is now going home to Japan, in order to apply these beliefs to his life and to the life of others and to establish settlements there. A splendid letter which touched me deeply and gave me joy. The same truth evidently is accessible and necessary to every one.”
[216.] Count L. L. Tolstoi (born in 1869), Tolstoi’s third son, and his wife, the Princess Dora Fedorovna (born Westerlund).
[217.] B. N. Leontev, at one time calling himself a follower of Tolstoi, committed suicide in 1909.
[218.] In the Russkia Viedomosti (No. 211, 1897), in the report of the missionary congress which took place in Kazan in August, 1897, in which many high representatives of the hierarchy participated, it was stated among other things, that for combating the spread of sects and dissensions, the congress considered it necessary to adopt the following measures: To forbid the dissenters to open schools for their children and to close all the schools existing at the present moment; to declare the adherence to a particularly obnoxious sect as a compromising circumstance and to thus give the right to peasant communities to expel from their midst members discovered as belonging to an obnoxious sect and to exile them to Siberia. For the sake of combating dissensions and sects, still other measures were suggested and discussed at the congress, which among others were: The soliciting of the passing of a law, by which it would be possible to take away by force the children of the dissenters and sectarians, and the establishing of asylums in every diocese for bringing them up in the orthodox faith.... The Archbishop of Riazan, Meletie, called the attention of the congress to another very important measure, and to his mind, a very useful one for the success of missionary work: the confiscation of the property of the dissenters and sectarians.
[219.] P. A. Boulanger was sent abroad for continuing the affair of helping the Dukhobors, for which V. G. Chertkov, P. I. Biriukov and I. M. Tregubov were exiled before him.
[220.] In his letter to the Swedish papers (not yet printed in Russia) Tolstoi wrote that the Nobel prize ought to be awarded to the Dukhobors, as people who have done their utmost towards the establishment of universal peace. This letter, dated August 27, 1898, was printed in P. I. Biriukov’s paper: Svobodnaia Mysl (Geneva), No. 4, 1899.
[221.] Arthur St. John, an Englishman, a former officer in the India service, came to Moscow to deliver the money donated for the benefit of the Dukhobors by English Quakers. Wishing to come into personal relation with the Dukhobors, he went to the Caucasus, where he was arrested and sent out of Russia. Later, he went with the Dukhobors to America and lived with them a long time.
[222.] The Molokans, from the province of Samara, district of Buzuluk, came twice (in April and September, 1897) to Tolstoi to ask him that he help them get back the children taken from them by the police and placed in orthodox monasteries. (See Tolstoi’s letter about this to the editor of the Peterburgskaia Viedomosti, printed in that paper in October, 1897, and reprinted in the Collected Works of Tolstoi, edited by Sytin, Popular Edition, Volume XXII. See also, article of A. S. Prugavin, “Leo Tolstoi and the Malakans of Samara,” in his book, On Leo Tolstoi and the Tolstoians, Moscow, 1911.)
[223.] About the children taken away from the Molokans. The rough draft of this letter is now in the Petrograd Tolstoi Museum.
[224.] Count A. V. Olsuphiev, Adjutant General. In letters to him and to the two other persons mentioned below, Tolstoi asked their collaboration in freeing from the monasteries, the children taken from the Molokans.
[225.] Charles Heath. An Englishman now dead, a former instructor of English language and literature in a law school, and later one of the tutors of the Emperor, Nicholas II.
[226.] Mme. E. I. Chertkov, the widow of an Adjutant General, a well-known follower of the “Evangelist” teaching or what is known as The Pashkov Evangelist Doctrine. The mother of V. G. Chertkov.
[227.] The Swede, Langlet, who previously had given detailed information to Tolstoi about the Nobel prize. He was a guest at Yasnaya Polyana at this time.
[228.] The last sentence was marked off in the original.
[229.] To V. G. Chertkov, during the time of his enforced two-year sojourn abroad, Tolstoi from time to time actually sent extracts of his Journal. But in general, Tolstoi, for reasons which will be given at the proper time and place, found it later necessary to change his decision not to give his Journal to be copied in its entirety to any one; the confirmation of this can be found in the fact that the present issue of the Journal is being printed from a transcript made according to Tolstoi’s wishes. When V. G. Chertkov returned to Russia, Tolstoi continually gave him his Journals to copy in their entirety.
[230.] In the letter to A. C. Chertkov of October 13, 1897, Tolstoi wrote: “How many people are there with whom one does not speak unreservedly, because you know that they are drunk. Some are drunk with greed, some with vanity, some with love, some simply with drugs. Lord forfend us from these intoxications. These intoxications place no worse boundaries between people than religion, patriotism, aristocracy do, and prevent that union which God desires.”
[231.] V. G. Chertkov lived through hard times in England; his condition naturally reflected itself upon his family, among which number was his sister-in-law, O. K. Dieterichs, who was their guest at this time.
[232.] Tolstoi sent to the editor of the Peterburgskaia Viedomosti a letter in regard to the children taken away from the Samara Molokans, and about those measures which were suggested as a means of fighting the sectarians and Old-Believers which were made in the missionary congress in Kazan. This letter was printed in No. 282, of October 15th.
[233.] Protestant ministers of various localities in Holland: L. A. Beller, A. De-Kuh and I-Kh. Klein, at a meeting in Grevenhagen, definitely expressed themselves against war and military service.
[234.] N took an adverse attitude to Chertkov’s social work among Englishmen. Chertkov fell ill with pneumonia.
[235.] To Moscow to be copied.
[236.] V. D. Liapunov (1873–1905), peasant-poet of Tula. Working in Tula, Liapunov in the autumn of 1897 came to Tolstoi that he judge his poetry. Tolstoi was very much pleased with the poems, contrary to his custom, for in general he did not like poetry. Tolstoi proposed that Liapunov stay in his house to help copy his manuscripts.
[237.] Afanasi Aggeev, a free-thinking peasant from the village of Kaznacheevka, 4 versts from Yasnaya Polyana. In 1903 he was sentenced by the Tula District Court to exile in Siberia for life for the public utterance of words insulting to the Orthodox Faith. He died in 1908.
[238.] N. Y. Grot (1852–1899), professor at the Moscow University, author of numerous articles on philosophic questions and editor of the magazine, Problems of Philosophy and Psychology. Tolstoi submitted his work, What Is Art? to Grot to be printed in his magazine. Shortly before his death, at the request of Grot’s brother, Tolstoi wrote his recollections about him, which were printed, together with his letter to Grot, in the compilation, N. Y. Grot, in Sketches, Recollections and Letters by Comrades and Pupils, Friends and Admirers, Petrograd, 1911, and in the Full Collected Works of L. N. Tolstoi, issued by Sytin, subscribed edition, Volume XV; Popular Edition, Volume XXIV.
[239.] A. P. Ivanov (died 1912), ex-officer and old scribe, with whom Tolstoi became acquainted at the time of the census of 1862, having found him among the Moscow tramps. He led a vagabond life, coming or tramping from time to time to Yasnaya Polyana to help Tolstoi copy his manuscripts.
[240.] Prince D. A. Khilkov (1858–1915), who at this time was in accord with Tolstoi in several questions of a more external nature, formerly an officer of the Hussars and afterwards of the Cossacks, a landlord in the district of Sumsk, province of Kharkov. In the eighties, he resigned from military service and sold for a trifle his 400 dessiatines of land, the only personal property he had at the time, to the peasants of the village of Pavlovok; in 1889, on account of his propaganda against religion, he was exiled by administrative order to Zakavkaz. In 1893 Khilkov and his wife suffered a great sorrow: their children were taken away from them by order of the government (following the manipulations of Khilkov’s mother), and they were given over to this lady for bringing up, she having absolutely no sympathy with the opinions of her son. Afterwards, when a strong movement among the Dukhobors began in the Caucasus, Khilkov was sent over to the Baltic Provinces, where he lived up to 1899, at which time it was decided that he be sent abroad. In his sojourn abroad, his convictions underwent a change to the side of the violent revolutionaries. But when Khilkov returned to Russia in 1905, he absolutely abstained from every political activity. In the beginning of the Russian-German War, Khilkov entered the army as a volunteer and in October, 1914, was killed at Lvov (Lemberg).
[241.] A peasant from Yasnaya Polyana, now dead, who was well-lettered and loved to read.
[242.] The clergy who came carried the icon to the churches, in the parish of which stood Yasnaya Polyana. According to the order of the clergy, the elder of Yasnaya Polyana called a village meeting and ordered every one to go to church and meet the icon which was afterwards carried from house to house in all the households of the village. Concerning Tolstoi and the icon, see his letter to Countess S. A. Tolstoi, which evidently by mistake is dated 1898 (Letters of Count L. N. Tolstoi to his Wife, Moscow, 1913, page 558).
[243.] N. N. Miklukha-Maklai (1847–1887), a well-known Russian traveller, living many years among the Tuzemts of New Guinea and other islands. In his letter to Miklukha-Maklai in the middle of the eighties, Tolstoi wrote that he considered him remarkable, not for what every one else considered him remarkable, but that “he could find manifestations of humanity among the wildest men on the globe.”
[244.] Such a type was afterwards portrayed by Tolstoi in his story The Forged Coupon, under the name of the housekeeper, Vasili. (See Posthumous Literary Works of L. N. Tolstoi, issued by A. L. Tolstoi, Volume I.)
[245.] Every group of people is always inferior to the elements which compose it.
[246.] The work by M. O. Menshikov, Concerning Holy Love and Sex Love, was printed in Knizhki Nedieli in 1897, No. 11. In Chapters IV and V of this work, Menshikov wrote about the struggle of the two principles: The many-gods and the One-God; Tolstoi was probably pleased with the following lines: “The great teaching about One-God wiped out, together with the idols, the very conception of separate gods; the gods disappeared but their elements—the passions—remained, until now the overwhelming majority of Christians who profess by word in the One-God, in reality bow to a plurality.... (Italics made by the author.) Notwithstanding the thousand year rule of the Gospels, we, in an overwhelming majority are more sincerely idolaters than Christians—of course without suspecting it.... Nihilist, Godless, paganized, the contemporary generation accepts as an undoubted law, that the development of man consists in enlarging the number of needs and refining them to the point of a cult. Is this not a new plurality of gods, an idolatry?”
[247.] In his book, What Is Art?
[248.] St. John, Chapter XIV, Verse 2.
[249.] Chapter I, Verse 24, St. Paul to the Colossians.
[250.] See letter of Count L. N. Tolstoi to his Wife, March, 1913, page 535 (No. 583) and page 537 (No. 585).
[251.] See letter of Count L. N. Tolstoi to his Wife, March, 1913, pages 536–537.
[252.] About this time Tolstoi wrote to an acquaintance of his: “You know Mme. M. A. Schmidt. She lives near us, straining every effort, notwithstanding her weak health and her age (about 50), to work to support herself. (She constantly helps people) and it is impossible to see her without a softening of the heart and ... envy. She is always joyous, calm and graceful.”
[253.] In the Novoe Vremia (November 19, 1897, No. 7,806) there appeared an article by V. V. Rozanov: “Graceful Demonism” in which, in an ironical tone, he criticised Menshikov’s article, “On Sex Love,” which was printed in Knizhki Nedieli (1897, Nos. 9–11). In his words later on, Tolstoi speaks of his deeply loved brother, Nickolai Nickolaievich (1823–1860). In his Recollections, Tolstoi relates the incident as follows: “I remember how once, a very stupid and bad man, an Adjutant General, who was hunting with him, laughed at him and how my brother, glancing at me, smiled kindly,” evidently finding great satisfaction in this. (Biriukov, Biography of L. N. Tolstoi, Vol. I, Moscow, 1911, pages 43–44).
[254.] A. Maude translated What Is Art? into English.
[255.] The letter of N. Y. Grot is printed, I think, in Tolstoi’s book, What Is Art?
[256.] Grigori Antonovich Zakharlin (1829–1895), a well-known professor in the Moscow University, in his day, one of the most popular Moscow physicians.
[257.] Countess Maria Nicholaievna Tolstoi (1830–1912), Tolstoi’s only sister. As a young girl, she married her second cousin, Count V. P. Tolstoi; some time later she separated from him and soon after she became a widow. When her daughters were married (Mme. V. V. Nagornov, Princess E. V. Obolensky and Mme. E. S. Denisenko) Countess Tolstoi, under the influence of the well-known Father Ambrose, of the Optina Desert, entered the convent of Shamordino (in the province of Kaluga) and later took the veil. In this convent she spent the rest of her life.
[258.] Monk Ambrose, the celebrated holy man of the Optina Desert, died in 1891, at the age of 80. About Tolstoi’s visits to the Optina Desert see fragment of notes made by S. A. Tolstoi under the title My Life (Tolstoi Annual, 1913, Petrograd, 1914).
[259.] Dushan Petrovich Makovitsky, then editor in Hungary (in Ruzhomberg), of the Slavic publication which corresponded to the publication Posrednik issued in Moscow, in which Tolstoi and some of his friends took a most active interest.
[260.] In this place, in the original Journal, a page had been entered in Tolstoi’s hand; evidently the beginning of a letter. This was its contents:
“You ask me a question which I now for twenty years have been trying to solve.
“It always seems to us—when the simple truth is that we ought to lead a Christian life, and when it is disclosed to us how terribly far from that life is the life we lead—it always seems to us that we for the moment find ourselves in an exceptionally disadvantageous condition for beginning that new life, which opens itself to us: To one, it is a mother, to another a wife, to a third, children, to a fourth, business; this one bought a bull, or the other has a wedding which interferes from his going to the feast. And we usually say to ourselves, ‘Oh, if it were not so,’—looking at it as on an accidental hindrance and not as on the unavoidable conditions of Christian life, as on the law of gravitation in problems of activity.
“Beauty which discloses to us the kingdom of God blinds us so, that we immediately want to enter it and we forget that this is not the programme of life, but the ideal; and that the programme of life consists in struggle and in effort to attain the kingdom of God, to approach it.
“And when you understand this, then the attitude towards activity is changed....”
[261.] The village of Dolgoe, province of Tula, district of Krapevensk, nineteen versts from Yasnaya Polyana. The Yasnaya Polyana house in which Tolstoi was born stands there. In the fifties this house was sold to a neighbouring landlord, Gorobov, who took it from Yasnaya Polyana to Dolgoe, where it remained until 1913, when it was destroyed.
[262.] Nicholai Ilich Storozhenko (1836–1906), professor in the Moscow University, author of numerous books and articles on Russian history and general literature.
[263.] Tolstoi probably asked N. A. Kasatkin for examples of true art in painting.
[264.] N’s stories seemed to be about some of the Chertkovs’ difficult experiences in England.
[265.] Prince S. N. Troubetskoi (1862–1905), professor of philosophy in the Moscow University, took an active part in the magazine, Problems of Philosophy and Psychology, and became after N. Y. Grot’s death, the editor of it. Tolstoi, as was said above, gave his work, What Is Art? to this magazine.
[266.] Of these subjects Tolstoi, as much as can be judged, made use of the following: the first, Father Sergius, 1898; the second, The Posthumous Memoirs of the Monk, Fedor Kuzmich, 1905; the fourth, Korni Vasiliev, 1905; fifth, The Resurrection of Hell and Its Destruction, 1902; sixth, The Forged Coupon, 1902–1904; seventh, Hadji Murad, 1898, 1902–1904; the tenth, Resurrection, 1898–1899; and the thirteenth, The Divine and the Human, 1903–1904; the twelfth subject, Mother, was begun by Tolstoi in the beginning of the nineties (Introduction to The Story of a Mother, or A Mother’s Notes).
[267.] It was disagreeable to Tolstoi that the foreign publishers, who wished to print the first edition of his book, What Is Art? made the condition that it should appear everywhere simultaneously and that it should not be published anywhere first, not even in Russia. Tolstoi, being little acquainted with the conditions of foreign publication, did not understand at first how unavoidable these demands were for a simultaneous publication of books in various countries, and he was disagreeably embarrassed that he had to absolutely forbid the appearance of the book in Russia before the day arranged for foreign publication. Later, realising the affair more closely, Tolstoi saw the necessity of these conditions of the publishers.
[268.] I.e., he entirely finished the work What Is Art? and gave it to Problems of Philosophy and Psychology.
[269.] V. G. Chertkov, being exiled from Russia, settled in England, where he founded the publication, The Free Press, in which the works of Tolstoi were printed, as well as of authors near to him in point of view which could not be printed in the Russian papers. He also arranged for the translations of the new works of Tolstoi into the important European tongues. The telegram which Tolstoi mentions must have been about the English translation of What is Art?
[270.] Sofron Pavlovich Chizhov, a peasant from the district of Umansk, in the province of Kiev, because of his spreading of views adverse to the orthodox religion, was exiled by administrative order, first to Poland and then to eastern Siberia. His Memoirs were printed in The Free Press, No. 10, 1904. Tolstoi often wrote to Chizhov in exile, expressing his joy that he bears all oppression “like a man, with patience and with love.” Chizhov has remained in Siberia for life and at present is living near Yakutsk.
[271.] As in the copy in possession of the editors.
[272.] See [Note 267].
[273.] In a letter to Chertkov, January 18, 1898, Tolstoi wrote: “Letters with threats have, of course, no effect, but they are unpleasant, in this sense, that there should be people who hate futilely. I am always ready to die and that is the thing. I thought a little while ago: ... that when one is healthy one ought to try to live better on the outside, but when one is ill then learn to die better. Besides, these letters haven’t even this merit: they are so stupidly written that they have been conceived evidently only to frighten.”
[274.] Concerning this illness, Tolstoi, mentioning it in his letter to the Chertkovs, December 28, 1897, said: “The illness was the usual one, biliousness, and has now passed away.”
[275.] Tolstoi began and finished this drama only in 1900.
[276.] Tolstoi’s brother-in-law, A. A. Behrs.
[277.] Sergei Mickailovich Soloviev (1820–1879), the Russian historian, the father of the philosopher, Vladimir Sergeevich, and the novelist, Vsevolod Sergeevich Soloviev.
[278.] The preface to the English edition, What Is Art? In his letter to Chertkov, December 27, 1897, Tolstoi wrote:
“Wouldn’t such a preface be suitable?
“The book which is about to appear cannot be published in its entirety in Russia on account of the censor, and therefore it is being published in England in translation, the correctness of which I have not the least doubt of. The five chapters printed in Russia in the magazine Problems of Philosophy and Psychology have already suffered several deletions and changes; the following chapters, especially those which explain the essence of my point of view on art, will surely not be permitted in Russia and therefore I ask all those who are interested in this book to judge it only by this present edition.”
[279.] Nicholas Evgrafovich Phedoseev, a political exile, who went by étape with the Dukhobors exiled to Siberia. In his letter Fedosiev told Tolstoi about the interviews given to him by the Dukhobors themselves, concerning the suffering those who were sent to the Ekaterinograd disciplinary battalion had to undergo, and he also gave him information about the Dukhobors in Siberia. This letter was printed in Leaflets of The Free Press, 1898, No. I.
[280.] “I received a letter through the Chertkovs,” wrote Tolstoi, January 18, 1898—from G. Bedborough, the publisher of The Adult, a letter with questions about sex-problems and a very light-headed program.
[281.] Written in English, in the original.
[282.] Ilya Efimovich Repine. Concerning this visit, Tolstoi wrote to Chertkov, January 21, 1898: “One of the recent pleasant impressions was the meeting with Repine. I think we made a good impression on each other.”
[283.] Countess Alexandra Lvovna Tolstoi (born, 1884), Tolstoi’s youngest daughter.
[284.] The literary work conceived and written by Tolstoi only in 1902: The Legend of the Destruction of Hell by Christ and Its Resurrection by the Devils, arranging the teaching of Christ so that it improve the evil life of people.
[285.] As in the copy at the disposal of the editors.
[286.] Michail Fedorovich Gulenko, serving in the department of the Moscow-Kursk Railroad, and at this time one of the most active contributors to Posrednik.
[287.] Leopold Antonovich Sullerzhitsky, later one of the managers of the Moscow Artistic Theatre. In the Tolstoi family he was often called for short, Suller.
[288.] A poem by V. D. Liapunov, printed at first with a letter by Tolstoi in the magazine, Russkaia Mysl (1898, No. 1): and later in the book, V. D. Liapunov, a Young Poet, “Library of Leo Tolstoi,” edited by P. I. Biriukov, Moscow, 1912.
[289.] In Paths of Life Tolstoi expresses this thought more exactly: “That which we consider for ourselves as evil, is in most cases a good which is not yet understood by us.” In another place he says in speaking of the same problem: “We must distinguish between our conceptions of evil in general, ‘objective’ evil, as philosophers say, an outer one, and between evil for each man individually, a ‘subjective’ evil, an inner one. There is no objective evil. Subjective evil is a departure from reason, it is indeed death.” (A combination, The Four Gospels Harmonized, Translated and Studied, Chapter III.) See also Journal of May 28, 1896, [thought 1].
[290.] One word illegible. Note by Prince Obolensky in the copy in possession of the editors.
[291.] To avoid misunderstanding as to whom this remark of Tolstoi’s refers, it is proper here to cite an extract from another one of his writings: “They say that defence is impossible under non-resistance; but the Christian does not need any defence. All that an evil-doer can do is to deprive one of property, to kill, and a Christian is not afraid of that. The Christian not worrying about what to eat, what to drink, what to wear, and knowing that without the will of the Father not a hair will fall from his head, the Christian has no need to use violence against the evil-doer. The evil-doer can do nothing to him.” (From the rough draft of The Kingdom of God Within Us, 1890–1893, with later corrections by Tolstoi made during a revision of his Complete Collection of Thoughts.)
[292.] Jean Grave, a contemporary French writer, of anarchical tendencies.
[293.] Shortly before that, February 14, 1898, Tolstoi wrote to V. G. Chertkov: “About myself I can say that I would be satisfied with my spiritual state, if I were not dissatisfied with my small external output. The causes are: Ill health, as well as the bustle of city life (although now for about three days I have been well).”
[294.] The twentieth, the concluding chapter of What Is Art? is devoted to a criticism of contemporary science from the standpoint of Christian philosophy.
[295.] Anatol Ivanovich Pharesov, the democratic fiction writer and publicist.
Alexander Kapitonovich Malikov, who lived in the seventies in Orel, preached the doctrine of “God-humanity,” consisting in this, that each man ought to be re-born morally and exalt the divine principle which was in him. Malikov was absolutely opposed to all violent methods of fighting evil. In 1875 Malikov with a small circle of persons who shared his opinions (fifteen in all) emigrated to America; where in the State of Kansas he established an agricultural community on the basis of the doctrine professed by him. When two years later the community fell apart, Malikov returned to Russia. He died in 1904 at the age of sixty-two. See about him the article of A. S. Prugavin, “Leo Tolstoi and the Man-Gods,” and the book on Leo Tolstoi and the Tolstoians, Moscow, 1911.
[296.] The agricultural colony, Georgia, issued a magazine with a Christian tendency, called Social Gospel. Among the members of this colony was Crosby. There were about one hundred colonists. In this letter, addressed to George Howard Gibson, Tolstoi expressed his opinion on agricultural societies in general.
[297.] At this time, the Dukhobors received permission from the Russian authorities to emigrate. Tolstoi addressed himself to Russian, European and American society with an appeal, in which he summoned them to help the Dukhobors with money as well as with direct assistance in the difficulties of emigration. The appeal to Russian society was printed among other places in the Full Collected Works of Tolstoi, published by Sytin, subscribed and popular editions, Volume XVIII; and the letter to the English newspapers was printed in The Free Press, No. I (1898, England), in the article of P. I. Biriukov and afterwards reprinted in his book The Dukhobors.
[298.] When What Is Art? was already printed in the Problems of Philosophy and Psychology and submitted to the censorship there came an order from Petrograd to submit it to the theologic censorship. The theologic censor not only crossed out many passages, but in some places made changes which perverted the very thought of the author. In the preface to the English translation of this work, Tolstoi expressed regret that, contrary to his custom, he consented at the request of N. Y. Grot to print this work with the censor deletions and softenings. And he also speaks about the harm of every kind of compromise.... This preface was printed in Russian in The Free Press, No. 1.
[299.] At this place in the Journal there was a diagram composed of flowing lines, irregularly drawn. As the editors did not have the original of the Journal, but used the copy made by Prince Obolensky, it was impossible to make an exact facsimile of the original diagram.
[300.] In his letter to V. G. Chertkov, Tolstoi wrote: “... This happened: In the morning they told me that two men came from the Caucasus. They were the Dukhobors, P. V. Planidin, an acquaintance of yours, and Chernov. They came, naturally, without passports to give me information and to find out everything pertaining to their affair. After talking with these dear friends and finding out everything, I decided to send them to Petersburg.... They went, spent the day there, and returned.... They are touchingly instructive.” “The principal reason for Planidin’s and Chernov’s coming,” Tolstoi wrote April 6th, “was to ask some one of our friends to go to visit Verigin in Obdorsk.”
[301.] Ivan Petrovich Brashnin, a typical old-fashioned Moscow merchant, a dealer in raw silks; his family consisted of his wife and two sons. A. N. Dunaev introduced him to Tolstoi in the eighties. He was then over 60. He had wanted to make his acquaintance, because the views of Tolstoi were near to his soul; in spite of his former strict orthodoxy he warmly accepted the views of Tolstoi. Being sincere and straight-forward, he rejected the ... teaching and became a convinced follower of the pure Christian teaching. He spoke with great pleasure and emotion about his visits and talks with Tolstoi, which gave him the greatest joy.
A few years prior to his death he became a strict vegetarian. Before his death he refused the viaticon of the priest and the rites of confession and the sacrament.
In his letter to A. C. Chertkov of March 30, 1898, Tolstoi wrote him about his last visit to Brashnin:
“You know there is an old man, a rich merchant, Brashnin, who is near to us in spirit. I have already known him for about fifteen years. He has cancer of the liver, so the doctors have found out. I visited him once in the winter. He was very weak, thin, yellow, but on his feet. One morning about a week ago A. N. Dunaiev came to me with the news that Brashnin is dying and that he had sent a boy to ask that I take leave of him. We went and found him dying. My first words were: ‘Is he calm?’ Absolutely. He was in full possession of his memory, had a clear mind, thanked me, and took leave of me and I of him, as people do before going on a journey. With sadness we spoke about the ... I said that we will see each other again. He calmly answered, ‘No more.’ He took leave and thanked us for our visit. Everything was so simple, peaceful and earnest.”
[302.] The article on war and on military service was called forth by the request of two foreign papers to the representatives of political and social workers, and the representatives of science and art, to express themselves on whether war was necessary in our time, what were the consequences of militarism and what were the means that led the quickest way to a realisation of universal peace.
[303.] The former estate of Count I. L. Tolstoi in Cherni, the province of Tula, to which Tolstoi went to help the famine-stricken peasants. As in the year 1891 when Tolstoi helped the famine-stricken peasants of the province of Riazan, he considered the establishment of soup-kitchens as the most sensible form of help, for which he set himself to work upon his arrival in Grinevka. On May 2, 1898, in his letter to the Countess S. A. Tolstoi, Tolstoi wrote in reference to his activity that “the work which was being done was necessary and is advancing. There is no famine, but the need is killing, cropless, very difficult, and it helps us to see it.” (Letters of Tolstoi to his Wife, Moscow, 1913, pages 542 and 543.)
[304.] April 21, 1898, by order of the Minister of the Interior, the Russkia Viedomosti was suspended for two months “for the collection of contributions in aid of the Dukhobors and for evading the executive orders of the Moscow Governor-General.” The regulation of the Moscow Governor-General which the newspaper did not fulfil was to give over for disposal to the authorities the money contributed through the editorial offices for the aid of the Dukhobors. The editors could not do that, because the money had already been sent to Tolstoi.
[305.] Lopashino, as well as Sidorovo, Kamenka, Gubarevka, Bobriki, Michails Ford, Kukuevka, which are mentioned below, are villages near to Grinevka where Tolstoi established soup-kitchens for the famine-stricken.
[306.] For an orderly organisation of aid for the needy, Tolstoi had collected the necessary detailed information concerning the number of souls and the economic condition of each household in the suffering villages.
[307.] See [Note 136].
[308.] The Tsurikovs and Ilinskys—neighbouring landlords.
[309.] Tolstoi wrote to V. G. Chertkov on that day: “I haven’t written for a whole week, but I feel pretty well. It seems to me that after the Moscow bustle my impressions are finding their place, the necessary thoughts are coming forth.”
[310.] See Letters of Count L. N. Tolstoi to his Wife, March, 1913, pages 543 and 544.
[311.] I.e., at his son’s, Count S. L. Tolstoi, on his estate of Nicholskoe, near the station of Bastyevo.
[312.] V. G. Chertkov then wrote an article, “Where is Thy Brother? About the attitude of the Russian Government to the People Who Cannot Become Murderers,” in the defence of the oppressed Dukhobors. This article was published in The Free Press (England, 1898).
[313.] G. R. Lindenberg, one of Tolstoi’s co-workers in aid of the famine-stricken, an artist.
[314.] The name of this teacher is Gubonin. Together with Lindenberg he came to Tolstoi from Poltava.
[315.] The Appeal served as the beginning of two articles on the labour question: Should it really be so, and Where is the way out? upon which Tolstoi worked during the year 1898 and revised it once again for printing in 1900.
[316.] The deceased, N. N. Strakhov.
[317.] The county seat of the province of Orel.
[318.] A railroad station on the Moscow-Kursk Railroad.
[319.] Tolstoi speaks here of gymnastic exercises which he sometimes took (see entry of [May 11, 1898]).
[320.] Tolstoi used to receive contributions in aid of the famine-stricken from various people.
[321.] In this article under the title, “Is There Famine or No Famine?” Tolstoi answers the following questions: 1. Is there in the current year a famine or is there not a famine? 2. To what is due the oft-repeated need of the people? 3. What is to be done in order that this need be not repeated? These were printed with omissions in the newspaper, Russ, of July 2 and 3, of 1898 and in full in Leaflets of The Free Press, No. 2 (England, 1898).
[322.] The Countess S. N. Tolstoi (born Philosophov), wife of Tolstoi’s son, Count I. L. Tolstoi.
[323.] Neighbouring landlords near Grinevka.
[324.] After a tiring, long ride by horse, Tolstoi arrived at the Levitskys’, and fell ill of severe dysentery.
[325.] Tolstoi was forced to stop his work in aid of the famine-stricken, as the Tula Governor forbade all non-residents without his permission to establish and help in the construction of soup-kitchens. Without these people it was impossible to continue the work. (See article “Is There Famine or No Famine?”)
[326.] The well-known Swedish physician, Ernest Westerlund, and his wife—parents of the wife of Count L. L. Tolstoy, Dora Fedorovna—who arrived from Sweden to visit her.
[327.] The novel, Father Sergius, which Tolstoi wrote from 1890–1891.
[328.] I.e., from V. G. and A. K. Chertkov.
[329.] The story, The Forged Coupon, begun by Tolstoi as early as the end of the eighties and only begun again by him at the end of 1902.
[330.] N. S. Lieskov (1831–1895), a well-known writer. In the last years of his life he shared in many respects the views of Tolstoi. The story of Lieskov mentioned by Tolstoi is called The Hour of the Will of God.
[331.] Five years later, in 1903, Tolstoi worked this theme out in a story entitled Three Problems.
[332.] The christening of the first child of Count L. L. Tolstoi.
[333.] About this time Tolstoi wrote to V. G. Chertkov: “My sickness at first began as dysentery, then I had very great pains and fever and weakness. Now everything has passed.”
[334.] Prince E. E. Ukhtomsky, the editor and publisher of the Petrograd Viedomosti.
[335.] “Is There Famine or No Famine?”
[336.] The weekly newspaper issued in Petrograd by S. F. Sharapov.
[337.] This was done in those places where Tolstoi organised aid to the famine-stricken.
[338.] I. C. Dieterichs, a former Cossack artillery officer, who held the same views as Tolstoi, a brother of Madame A. C. Chertkov, and his sisters, Maria and Olga Constantinovna.
[339.] There occurred in England at this time, some misunderstandings between several friends of Tolstoi, who had to be convinced by experience that having the same point of view is far from being of one mind. The misunderstandings were later smoothed over.
[340.] The contemporary French novelist.
[341.] See [Note 339].
[342.] Elizabeth Picard, a Quaker, wrote an open letter to the well-known English publisher, Stead, editor of the magazine War Against War, which preached universal peace, and which at the same time was against those persons who refused military service.
[343.] C. T. Willard of Chicago offered himself as mediator in the emigration of the Dukhobors to America. Tolstoi sent his letter to England to V. G. Chertkov, whose house at this time was the headquarters for all communications concerning the emigration of the Dukhobors.
[344.] V. P. Gaideburov, from 1894 on, editor and publisher of Nediela.
[345.] In English in the original.
[346.] This intention was carried out by Tolstoi, at least in regard to Resurrection, which he gave to the publication Niva, edited by A. F. Marx, who paid twelve thousand roubles for the first printing. The money was used by Tolstoi in aid of the emigrating Dukhobors.
Originally, Tolstoi suggested selling the copyright of three of his novels, The Devil, Resurrection, and Father Sergius, to English and American papers on advantageous terms. Then he decided not to publish The Devil. At first he thought that he would not make a final revision of Resurrection and of Father Sergius, but would give them over to be printed straight away, just as they were written. But later he re-read Resurrection and little by little began to work on it with such absorption “as he had not experienced in a long time.” Later Tolstoi decided to give only Resurrection for the benefit of the Dukhobors and did not begin to work on Father Sergius.
[347.] Arvid Järnefelt. The well-known Finnish writer who held the same opinions as Tolstoi. After graduating from Helsingfors University, he prepared himself for the career of magistrate, but becoming acquainted with the writings of Tolstoi, he brusquely changed his life. He learnt the trade of cobbler and locksmith and later, at the end of the nineties, he bought a plot of land and began to till the soil, not ceasing his literary labours, however. He translated many works of Tolstoi into Finnish. The novels of Järnefelt are My Native Land, Children of the Earth and several stories which are translated into Russian. The acquaintance of Järnefelt with Tolstoi began with his sending his book called My Awakening to Tolstoi in 1895. It was in Finnish, and with it he sent a translation of one of his chapters: “Why I Did Not Undertake the Post of Judge.” This chapter, together with an accompanying letter by Järnefelt, Tolstoi included in his manuscript No. 4, Archives of L. N. Tolstoi.
Tolstoi’s letter to Järnefelt, mentioned in the Journal, is as follows:
“Although we have never seen each other, we know and love each other, and therefore I boldly turn to you with a request to do me a great service.
“The matter which I bring before you ought to remain unknown to any one except to us, and therefore speak to no one about this letter, but answer me (Station Kozlovka on the Moscow-Kursk Railway), where you are now, and whether you are ready to help me. I am writing thus briefly, because I have little hope that with the insufficient address, my letter will reach you.
“Leo Tolstoi.”
In explanation of this letter Järnefelt communicated the following to the editors: “I quickly answered Tolstoi’s question. I was convinced that he wanted to leave Yasnaya and to plan an escape. But when we met later in Moscow in 1899, Tolstoi immediately said: ‘Yes, yes, you understood me, but the temptation passed by me in time.’ And then glancing about him with a deep sigh of pain he said, ‘You will excuse me, Järnefelt, that I live as I do, but probably it is as it ought to be.’ And we did not speak any more about this matter.”
And so, in his letter to Järnefelt of December 16, 1898, i.e., still before this meeting with him, Tolstoi wrote: “If I should ever meet you, which I want to very much, I will then tell you what kind of help I expected from you. Now the temptation which forced me to seek help from you has passed.”
In his letter to V. G. Chertkov of July 21st of that year, i.e., three days after the above mentioned note in the Journal, Tolstoi wrote: “Read this to no one. I teach others, but do not know how to live myself. For how many years have I given myself the question, Is it fitting that I continue to live as I am living, or shall I go away?—and I cannot decide. I know that everything is decided by renouncing oneself and when I attain that then everything is clear. But they are rare moments.”
[348.] See [Note 347].
[349.] A collection in the church Slavonic tongue, Love of Good, or Words and Chapters of Sacred Sobriety, collected from the writings of the Saints and God-inspired fathers. In his library, Tolstoi had a volume of Love of Good with a great many notes in the margin made in his own hand.
[350.] With I. I. Gorbunov, who came for a short time to Ovsiannikovo to his brother, who lived there at this time, the actor N. I. Gorbunov. At this meeting, Tolstoi said to I. I. Gorbunov that it was the gentlemanly state of his life that had become more agonising to him, that he was “ashamed to look in the eyes of his lackeys” and that he wanted to go away. He said among other things that he was thinking of going away with I. I. Gorbunov to Kaluga (where Gorbunov lived at that time)—and further than that, he still had another plan ... perhaps it was the plan about which Tolstoi had written a little while before to Järnefelt. (See [Note 347].)
[351.] Tolstoi’s brother, Count Serge Nicholaievich.
[352.] Tolstoi’s sister, Countess M. N. Tolstoi.
[353.] The English authorities of the Island of Cyprus asked a money guarantee of about two hundred and fifty roubles for each man from the Dukhobors emigrating there, so that in case of need they would not have to be supported at the government expense. At that time it became known, that in Russia several influential governmental persons had begun to zealously urge the government to send the Dukhobors to Manchuria for the Russification of those Chinese borders adjacent to Russia. It was necessary to hurry with the emigration of the Dukhobors; the English Quakers pulled them out of their helpless position, who first of all persuaded the English Government to decrease the guarantee from two hundred and fifty roubles to one hundred and fifty for each man, and afterwards in several days, collected among themselves a guarantee of one hundred thousand roubles, which, together with the fifty thousand roubles which were contributed at that time by various people, made up the necessary sum for giving the guarantee for the whole party of Dukhobors. In his letter to the Dukhobors of August 27, 1898, Tolstoi ended thus: “May God help you to accomplish His will with Christian manhood, patience and faithfulness, in establishing this change in your life.”
[354.] M. N. Rostovtzev, the daughter of Madame M. D. Rostovtzev, a land-lady of Voronezh, and a follower of Tolstoi, on coming from the Chertkovs, was arrested on the border because, at the custom examination some pieces of proof of a forbidden book were found on her. She was soon freed.
[355.] The interruption in receiving letters from V. G. Chertkov was caused by the secret police looking through them. Therefore Chertkov was forced to carry on a part of this far-distant correspondence through a circuitous address. In the letter to him at the end of August, 1898, Tolstoi, informing Chertkov that one of his letters was kept back a month, wrote: “Yesterday I received your letter of August 5th. It is terribly vexing, this interference with our communications which now have become so specially important. And what is it for?”
[356.] See [Note 355].
[357.] L. A. Sullerzhitsky went to the Caucasus to help the Dukhobors arrange for their emigration abroad.
The first group of Dukhobors, to the number of 1,126 persons, who had suffered the most from exile, hunger and illness, left on the 6th of August, 1898, for the Island of Cyprus while other lands be found and sufficient money collected for the transportation of those remaining to a more suitable place.
At the request of Tolstoi, L. A. Sullerzhitsky later accompanied a group of Dukhobors to Canada. He wrote a book about this journey, In America With the Dukhobors, issued by Posrednik, Moscow, 1905.
[358.] The sister of Tolstoi, Countess Maria Nicholaievna. A month later, September 30, 1898, Tolstoi wrote to V. G. Chertkov: “Yesterday my sister, M. N., left, with whom I spent a very friendly month, never having been so loving.”
[359.] V. A. Kuzminsky, a niece of Countess S. A. Tolstoi.
[360.] Countess Vera S. Tolstoi, a niece of Tolstoi, daughter of Count S. N. Tolstoi.
[361.] Tolstoi’s seventieth birthday, celebrated August 28, 1898.
[362.] According to the contract with the publisher of Niva, A. F. Marx, Tolstoi at the conclusion of the contract, received the whole of his royalty for only the first 200 pages of Resurrection.
[363.] In regard to the false rumours which were reaching Tolstoi at this time, about the affairs of the emigrating Dukhobors.
[364.] One of the Dukhobors exiled to Siberia, V. N. Pozdniakov, was sent by his brethren to the leader of the Dukhobors, P. V. Verigin, who was then in exile in the village of Obdorsk in the province of Tobolsk. Receiving a letter of instructions from Verigin for the group in general, he brought this letter to his brethren in the Caucasus and on his way reached Yasnaya Polyana. He showed Tolstoi marks on his body from ill-treatment he had suffered three years before.
[365.] Herbert Archer, an English co-worker with V. G. Chertkov, who went at his request to Tolstoi to transmit information to him with regard to the Dukhobors and to dissipate the false rumours about them which had reached Tolstoi from outsiders. About this time, in his letter to Countess S. A. Tolstoi, Tolstoi wrote about Archer: “He looks insignificant, but he is a very good man and a remarkably clever one.” (Letters of Count L. N. Tolstoi to his Wife, March, 1913, page 555.)
[366.] This thought Tolstoi changed in the following form for The Reading Circle: “Now I consider as myself my body with its senses, but then something entirely different is being formed in me. And then the whole world will become different, since the whole world is not something different, only because I consider myself such a being separated from the world and not another. But there may be an innumerable quantity of beings separated from the world.” The Reading Circle, issued by Posrednik, Volume I, Moscow, 1911, for April 16.
[367.] Tolstoi’s son, S. L. Tolstoi, and L. A. Sullerzhitsky went to the Caucasus to accompany the remaining Dukhobors to Canada. Tolstoi in order to protect them from the oppression of the authorities wrote a letter to the commander-in-chief of the Caucasus, Prince G. S. Golitsin.
[368.] Tolstoi sometimes could not remember which thought from his pocket note-book he had written out into the Journal and which one he had not. This explains the fact that several thoughts are entered without any changes at all in the Journal, in places not far from one another.
[369.] In the eighties and nineties the Tolstois went yearly from Yasnaya Polyana to Moscow to spend the winter.
[370.] Princess E. V. Obolensky, niece of Tolstoi, daughter of his sister, Countess Maria Nicholaievna.
[371.] In the finished form, the novel had 129 chapters.
[372.] In another place Tolstoi says: “Playing the fool (like Christ) i.e., the purposeful representing of yourself as worse than you are, is the highest quality of virtue.” (Journal, May 29, 1893.)
[373.] An omission in the copy in possession of the editors.
[374.] Tolstoi wrote to V. G. Chertkov as early as December 13, 1898: “I absolutely cannot occupy myself with anything else than with Resurrection. Just like a shell, when it gets to the earth, falls more and more quickly, in the same way I now, when I am nearing the end, I cannot think—no, not that I cannot: I can and even do think—but I don’t want to think about anything else but about it.”
[375.] At this time the emigration of the Dukhobors to Canada had not yet been accomplished. Tolstoi took an active part in the affair: he addressed various people with the request for contributions for this purpose, he carried on a correspondence with friends in England in regard to a place of settlement for the Dukhobors, he sent letters to the authorities to try to remove obstacles which were in their way, he saw agents who suggested places of settlement, he carried on a correspondence with the Dukhobors themselves, etc.
[376.] February 15, 1899, Tolstoi wrote to V. G. Chertkov: “My back hurts all the time and I am weak and I am disgusted with Resurrection, which I can’t touch.”
[377.] The retired officer addressed himself to Tolstoi with the question whether the Gospels were not against military service. Tolstoi’s answer was printed in the leaflets of The Free Press, No. 5, 1899, and in 1906 in Petrograd in the publication, Obnovlenia, No. 130 (which was confiscated).
[378.] A group of representative Swedish intellectuals addressed themselves to Tolstoi with a letter as to the means of attaining universal peace. In this letter on the one hand, they expressed the thought that universal disarmament could be attained by the surest path of each separate individual refusing to take part in military service, and on the other hand, they acknowledged that the Peace Conference fixed for The Hague at the instigation of the Russian Government was useful to the attainment of universal peace....
[379.] In the middle of February, 1898, the students of the University of Petrograd, in the form of a protest against the beating of people in the streets, decided on the day of the student holiday, February 8th, as a peaceful-minded group of students, to cease work. They were soon joined by students of other higher schools in Petrograd and later in Moscow, Kiev, Kharkov, Jurev, Odessa, Tomsk, Kazan, Riga and Novaia Alexandria. In this way the studies of several thousand men and women students were suspended. The representatives of the Moscow and Petrograd student bodies came to Tolstoi with the purpose of obtaining his opinion and sympathy for the student movement.
[380.] Sinet, an artist, who refused military service on religious grounds and was sent to the Algerian disciplinary battalion and who escaped from there. Tolstoi called Sinet the first religious Frenchman, therefore, because he was the first Frenchman he met who believed truly as he did.
[381.] In his letter to V. G. Chertkov of July 9, 1899, Tolstoi wrote, “The matter of the translations worry me. I can imagine, therefore, how they worry you. To-day I thought this: To drop all contracts with the translators and print the following in the newspaper....” Further on Tolstoi expounds the project of his letter to the newspapers, that he, in the matter of translation, decided to destroy the contracts with the publishers of the translations and to refuse the royalty of the first printing of these translations. And yet the need of the Dukhobors was so great that “having no means of employing cattle, they have hitched themselves and their wives to the plough and are ploughing with human power to till their land.” For this reason, Tolstoi drops his plan: “I ask all the publishers who will print this novel and the translators of it, as well as the readers of the novel, to remember those people for whom this publication has been begun and as far as their strength and their desire go, to help the Dukhobors by giving their mite to the Dukhobor fund in England.”
[382.] Taking no part in 1899, in the work of organising help for the famine-stricken peasants, Tolstoi directed the contributions received for this purpose from various people, to be sent to those who were occupied on the spot in giving help to the inhabitants.
[383.] Originally in English.
[384.] This thought was maintained in the book then being read by Tolstoi: Vergleichenden Uebersicht der Vier Evangelien, von S. G. Verus, Leipzig, 1897. In the letter of Biriukov of August 1, 1899, Tolstoi wrote thus about the significance of Verus’ book: “This supposition or probability is the destruction of the last suburbs which are susceptible to attacks from the enemy, so that the fortress of the moral teaching of the good, flowing not from a source which is only temporary and local, but from a totality of the whole spiritual life of humanity, be unshaken.”
[385.] Countess S. N. Tolstoi.
[386.] See [Note 384].
[387.] This thought is developed more in detail by Tolstoi in the Legend of the Stones (see The Reading Circle, Volume II).
[388.] Alfred B. Westrup. Plenty of Money. N. Y., 1899.
[389.] Countess O. C. Tolstoi, born Dieterichs, first wife of A. L. Tolstoi.
[390.] The artist, Julia Ivanovna Igumnov, who lived a long time in Yasnaya Polyana. At this time she helped Tolstoi to copy his manuscripts and his letters.
[391.] A. D. Arkhangelsky, a student in the Moscow University, who lived as a teacher in Tolstoi’s house.
[392.] These chapters on Resurrection were sent to the publishing house of Niva to be set up.
[393.] An interrogation point in the copy at the disposal of the editors.
[394.] Living at this time with the Tolstois in Moscow, Countess O. K. Tolstoi, in a letter to V. G. Chertkov on November 22nd, 1899, described Tolstoi’s illness in this way: “Yesterday we lived through a terrible evening and night. In the evening after dinner, Tolstoi went to his room to lie down, and after several minutes we were all attracted by terrible groans from him ... he was taken with severe stomach pains which were very severe from four o’clock in the morning to seven in the evening. He suffered terribly and at first nothing helped.” Tolstoi suffered especially from vomiting which lasted twenty-eight hours. His doctors were P. S. Usev and Prof. M. P. Cherinov. “Both medicine and feeding,” another person wrote to Chertkov from Moscow, December 5, 1899, “is given now by entreaty and persuasion, now by tears and now by deception, which is even more depressing than tears. To-day everything is better: pains and appetite and strength.” Tolstoi got out of bed December 6th and little by little began to walk. But the following days he had pain and felt weakness.
[395.] An omission in this place in the copy in possession of the editors.
[396.] This word in the original is underlined twice.
[397.] From Derzhavin’s Ode, “God.”
[398.] The exact title of the book by M. A. Engelhardt is Progress, As an Evolution of Cruelty, issued by F. F. Pavlenkov, Petrograd, 1899. To the author of this book, M. A. Engelhardt (1858–1882), Tolstoi wrote, in 1882, a very remarkable letter on the problem of non-resistance to evil by violence.
[399.] The journal, Niva.
[400.] The novel, The Forged Coupon.
APPENDIX
[A SHORT SKETCH OF THE LIFE OF TOLSTOI AT THE END OF THE NINETIES
By Constantine Shokor-Trotsky]
The present volume of Tolstoi’s Journal covers a period from October 28, 1895, to December, 1899. During this time Tolstoi made in all 170 entries[a1] in the Journal, the greatest number of them falling in the year 1897, and the smallest in 1899. During certain months, Tolstoi made no entries whatever. There were nine such months in the four years; April and August, 1896; June, 1897; September, October and December, 1898; March, May and August, 1899. The greatest number of interruptions in the entries was caused by ill health, sometimes also by intensive work and sometimes on account of spiritual depression.
[a1] Of the 170 entries in the present edition, the editors have omitted 102 places (1,707 words) because of their intimate character, and 55 places (1,102 words) on account of the censor. Besides this, in the Notes, one place (9 words) has been omitted on account of its intimate character and 14 places (245 words) on account of the censor.
I
IMPORTANT EVENTS
Of important outer events which had more or less significance for Tolstoi, and to which he responded during this time, the following are to be mentioned:[a2]
In the first two months of 1896, Tolstoi notes in his Journal and in private letters the death of several people more or less near to him: his relative, N. M. Nagornov; the well-known philosopher, N. N. Strakhov, to whom he was bound by an old friendship; an old woman, Agatha Michailovna, a former maid of his grandmother, who lived all her life in Yasnaya Polyana; the Yasnaya Polyana peasant, Phillip Egorov, who had been a coachman for many years at the Tolstois’, and the steward, at one time; the wife of a professor, Olga Storozhenko.
In March and April of the same year, according to his own words, the important events of his life were: making the acquaintance of the peasant, M. P. Novikov; the arrest of his friend, a woman doctor, M. M. Kholevinsky, because she gave his forbidden works to the working people; hearing Wagner’s Opera, “Siegfried,” which aided him in clarifying his conception of true art; becoming acquainted with the works of the noted philosopher, A. A. Spier, which were sent to him by the latter’s daughter.
In May, in Moscow at the time of the Coronation, the unfortunate catastrophe which took place on the Khodinka field, the reports of which produced a strong impression on Tolstoi.
In October of this same year, two Japanese came to Tolstoi, whose visit was both interesting and pleasant for him.
In February, 1897, several friends of Tolstoi were subjected to governmental prosecution for their intercession in behalf of the persecuted Dukhobors: P. I. Biriukov was exiled to the city of Bausk in Courland, V. G. Chertkov was exiled abroad and I. M. Tregubov some time later was exiled to Goldingen in Courland.
In February of that year there was the tragedy of an acquaintance of Tolstoi; Miss M. F. Vietrov burning herself, who had been imprisoned in the Fortress of Peter and Paul.
In July of that year Tolstoi’s daughter, Maria Lvovna, who stood especially near to him, was married to Prince N. L. Obolensky.
In September, P. A. Boulanger, a friend, was exiled abroad for his activity in behalf of the Dukhobors.
At the end of October the noted American writer, Henry George, died, whose works and whose personality Tolstoi valued very highly.
In November Dr. D. P. Makovitsky, a follower of Tolstoi, came for a short visit from Hungary; later becoming a close friend, he remained with Tolstoi uninterruptedly until the latter’s death.
In December, Tolstoi received several anonymous letters with threats of assassination.
In February, 1898, the Dukhobors received permission to emigrate from Russia, which Tolstoi for two years had worked hard to accomplish. In April of that year the Moscow merchant, I. P. Brashnin, a follower of Tolstoi, died.
In April and May there was famine in several districts of Tula, and Tolstoi occupied himself energetically for some time to aid the famine-stricken. He established soup-kitchens, collected money, etc.
In May of that year, the Russkia Viedomosti was suppressed for collecting funds in behalf of the Dukhobors.
In July, Tolstoi decided to finish his novel, Resurrection, “so that it could be published for the benefit of the Dukhobors.”
In October, the Dukhobor, V. N. Pozdniakov, visited Tolstoi, coming secretly from his exile in Yakutsk to the Caucasus to see his co-religionists before their emigration to America.
In this same month the peasant, T. M. Bondarev, died, who had lived many years in exile in Siberia, for whose book on The Labor for Bread Tolstoi wrote a preface, and with whom he corresponded. Tolstoi only learned of his death in December.
In 1899 there were almost no external events.
In November of that year, Tolstoi’s eldest daughter, Tatiana Lvovna, was married to M. S. Sukhotin.
[a2] The compilation of facts concerning the important events in Tolstoi’s life were not only made from his Journal but from letters to various individuals.
II
THE PLACES THAT TOLSTOI LIVED IN AND VISITED
Between 1896–1899 Tolstoi lived principally in Yasnaya Polyana. There he generally not only spent most of the summer, but often all of autumn and sometimes even up to January. In Moscow, he generally spent the winter months—from November or December until April and sometimes until May. Besides this, for short periods, Tolstoi would go to other places. Thus, in August, 1896, he visited his sister, the nun, Countess M. N. Tolstoi, living in the convent of Shamordino. At times during these years he visited his brother, Count S. N. Tolstoi, who lived on his estate in Pirogovo in the province of Tula (in May, July and October, 1896, in November, 1897, in August and November, 1898, and in May, 1899).
Besides this, from February to March, 1896, and from February to March, 1897, he visited his friends, the Olsuphievs, on their estate, Nicholskoe, near Moscow; once he spent two weeks with them, another time a whole month with an interruption. The interruption was caused by his sudden trip to Petrograd (in February, 1897) to take leave of his friends, Chertkov and Biriukov, who were being exiled.
At the end of 1897, Tolstoi visited the village Dolgoe, and saw the house in which he was born and in which he spent his childhood and boyhood and which in the fifties was sold to be transferred to this village.
The month of May of 1898, Tolstoi spent in Grinevka, the estate of his son, Count I. L. Tolstoi. While living there, he took charge of the aid to the famine-stricken. From Grinevka he went by horse to visit his friend, the landlord, Levitsky, where he fell seriously ill and spent ten days.
III
WHAT TOLSTOI WROTE
From the period of November, 1895, to 1899 Tolstoi worked on the following manuscripts:[a3]
A. Fiction
- 1. The novel Resurrection (November, 1895–February, 1896, January–February, 1897, July–December, 1898, and all of 1899).
- 2. The drama The Light That Shines in Darkness (December, 1895—planned it; January–April, 1896; October, 1896, and July–August, 1897—planned it).
- 3. The novel Hadji Murad (September, 1896; March–April, 1897—planned it; September, 1897–June, 1898).
- 4. The story Father Sergius (June, 1898; August, 1898—planned it). Besides this, there are indications that he planned during this period:
- 5. The story Who is Right? (November, 1897).
- 6. Notes of a Madman (December, 1896, January, 1897).
- 7. The drama The Living Corpse (December, 1897).
- 8. The novel The Forged Coupon (June, 1898, December, 1899).
B. Essays
- 1. The Christian Doctrine (November–December, 1895, May–July, September–December, 1896).
- 2. Shameful (December, 1895).
- 3. A Letter to the Italians (About the Abyssinians, unfinished, March–April, 1896).
- 4. What Is Art? (May–July, 1896—planned it; November, 1896–April, 1897, July, 1897–February, 1898).
- 5. How To Read the Gospels and in What Is Their Essence (July, 1896).
- 6. The Beginning of the End (September–October, 1896).
- 7. On War (unfinished—November–December, 1896).
- 8. The Appendix to The Appeal, by P. Biriukov, I. Tregubov and V. G. Chertkov—Help! (December, 1896).
- 9. The Appeal (unfinished, January–April, 1897, September, 1897–April, 1898—planned it; May–July, 1898).
- 10. Preface to the essay by Edward Carpenter, Contemporary Science (October, 1897–February, 1898).
- 11. Preface to the English edition of What Is Art? (April, 1898).
- 12. Carthago delenda est (April, 1898).
- 13. Is There Famine or No Famine? (May–June, 1898).
- 14. Two Wars (August, 1898).
C. Letters
(Those important according to volume and contents).[a4]
- 1. To P. V. Verigin (on the harm and benefit of printing). November 21, 1895.
- 2. John Manson (“Patriotism and Peace”). December, 1895.
- 3. Ernest Crosby (“On Non-resistance”). December, 1895–February, 1896.
- 4. To M. A. Sopotsko (“On the Church Deception”). March 16, 1896.
- 5. To the Ministers of Justice and the Interior (on the subject of the arrest of Mme. M. N. Kholevinsky). April 20, 1896.
- 6. To Madame A. M. Kalmikov (“A Letter to the Liberals”). August–September, 1896.
- 7. To E. Schmidt (“To the editor of a German paper”). October 12, 1896.
- 8. To P. V. Verigin (an answer to the objections to printing). October 14, 1896.
- 9. To the commander of the Irkutsk Disciplinary Battalion (on the refusal of P. Olkhovik and C. Sereda from military service). October 22, 1896.
- 10. To the Commander of the Ekaterinograd Disciplinary Battalion (on the refusal of the Dukhobors from military service). November 1, 1896.
- 11. To the Countess S. A. Tolstoi (on leaving Yasnaya Polyana). July 8, 1897.
- 12. To the Swedish papers (with the suggestion that the Nobel prize be awarded to the Dukhobors). August–September, 1897.
- 13. To the Emperor (about the Molokans). October, 1897.
- 14. To the Peterburgskaia Viedomosti (about the Molokans). October, 1897.
- 15. To the Russkia Viedomosti (about aid for the famine-stricken). February 21, 1898.
- 16. To G. H. Gibson—of the American colony Georgia (on agricultural communities). March, 1898.
- 17. To the Russian papers (on the Dukhobors). March 20, 1898.
- 18. To the English papers (on the Dukhobors). March 18, 1898.
- 19. To N (“A letter to an officer”). December, 1898–January, 1899.
- 20. To the Swedish Group (on the means for attaining universal peace). January–February, 1899.
- 21. To Prince G. M. Volkonsky (“On the Transvaal War”). December 4, 1899.
- 22. To A. I. Dvoriansky (“On religious education”). December 13, 1899.
D. Themes
(Mentioned in the Journal)[a5]
- 1. “On Religious Education” ([February 13, 1896], in answer to a letter of V. S. Grinevich).
- 2. “The story of what a man lives through in this life who committed suicide in a past life” ([February 13, 1896]).
- 3. “Pictures of Samara life: the steppe, the struggle between the nomadic patriarchal principle and the agricultural culture” ([June 19, 1896]).
- 4. “Hadji Murad” ([July 19, 1896], under the same title).
- 5. “Suicide of the old man, Persianninov” ([September 14, 1896]).
- 6. “The substitution of a child in an orphan asylum” ([September 14, 1896]).
- 7. “A wife’s deception of her passionate, jealous husband: his suffering, struggle and the enjoyment of forgiveness” ([November 22, 1896]).
- 8. “A description of the oppression of the serfs and later the same oppression through land ownership, or rather, the being deprived of it” ([November 22, 1896]).
- 9. “Notes of a madman” ([December 26, 1896]).
- 10. “The theme: A passionate young man in love with a mentally diseased woman” ([July 16, 1897]).
- 11. The theme “In pendant to Hadji Murad”: “Another Russian outlaw, Grigori Nicholaev” ... ([November 14, 1897]).
- 12. “Sergius” ([December 13, 1897], “Father Sergius”).
- 13. “Alexander I” ([December 13, 1897], “Posthumous notes of the monk, Fedor Kuzmich”).
- 14. “Persianninov” ([December 13, 1897]).
- 15. “The story of Petrovich—a man who died a pilgrim” ([December 13, 1897], “Korni Vasiliev”).
- 16. “The legend of the descent of Christ into Hell and the resurrection of Hell” ([December 13, 1897], “The resurrection of Hell and its destruction”).
- 17. “The Forged Coupon” ([December 13, 1897], under the same title).
- 18. “A substituted child” ([December 13, 1897]).
- 19. “The drama of the Christian resurrection” ([December 13, 1897]).
- 20. “Resurrection—the trial of a prostitute” ([December 13, 1897], Resurrection).
- 21. “An outlaw killing the defenceless” ([December 13, 1897]).
- 22. “Mother” ([December 13, 1897]).
- 23. “An execution in Odessa” ([December 13, 1897], Divine and human).
- 24. “A bit of fiction, in which would be clearly expressed the flowing quality of man: that he, one and the same man, is now an evil-doer, now an angel, now a wise man, now an idiot, now a strong man, now the most impotent being” ([March 21, 1898]).
- 25. “Everything depends, to what one directs one’s consciousness” ([November 14, 1898]).
- 26. “On why the people are corrupted” ([November 25, 1898]).
[a3] This list has been compiled not only from Tolstoi’s Journal, but from other sources. As far as can be judged from the Journal, Tolstoi during some months, while busied with the revision of some one of his manuscripts, would at the same time not write but only consider some other bit of work; this kind of creative work is noted in the list as “planned.”
[a4] All these letters have been printed, if not in Russia then abroad; in those instances where a letter has been printed under a definite title, that title is enclosed in quotation marks.
[a5] In parentheses I have given the dates in which he mentions the theme and the final title of the theme as it was developed.
IV
REFLECTIONS ON TOLSTOI’S THOUGHTS IN THE JOURNAL
Besides the above mentioned literary labours of Tolstoi, his thought life ought to be mentioned which at first found expression in his note-book and from which later he would transcribe those thoughts into his Journal which appeared to him valuable. These thoughts were sometimes, as we say, absolutely accidental, sometimes they were called forth by conversations with various people and sometimes they were the responses to outer events. The greater part of them came in connection with some work on hand or one which he was planning, or were for some inner clarification or spiritual discussion of problems which, above all, agitated and interested him.
Of the thoughts which came in connection with his works on hand from 1896 to 1899, a sufficiently important number can be pointed out as auxiliary thoughts for the thinking over and working out of his “Catechism” (or the “Christian Doctrine”); such were a number of thoughts about faith, Christian doctrine, sin, etc. A great number of thoughts on art appeared in connection with his contemplated work, What Is Art? On the conclusion of this work there are almost no thoughts on art in the Journal. Many thoughts were entered for The Appeal, i.e., for the purpose of including them in the contemplated manuscript but which was never finished in that form. Rarely, thoughts are met in the Journal which are in connection with his work on some literary topic.
Besides the thoughts which appeared in connection with his writings, one meets in the Journal, as was said above, such thoughts which appeared during the period of intense clarification of the various problems of his personal and family life. In connection with the observations which he lived through and experienced, Tolstoi quite often wrote down his own spiritual state, his personal sufferings and the right attitude that he should take towards them.
At one time, he was occupied especially with the problem of the philosophic definition of time and space and he wrote down his thoughts on this theme quite often. At another time, he was interested in the problem of error, of whether the outer world was such as it appeared. Quite often he noted his thoughts on the themes: On God, on the meaning of life, on the difference between the spiritual and the animal life, on reason, on prayer. Quite often, at this time, thoughts came to him about the given work of God, about service to God, about love in general and about love towards enemies in particular.
Besides this, there are scattered in the whole Journal for the four mentioned years, various thoughts on the sex-problem—on falling in love, on women, on marriage—and also quite a number of thoughts on illness, on death, on the unjust life of the rich, on memory and on many other subjects. Sometimes one finds thoughts in the Journal which appear in connection with the books that he was reading; for instance, there are several thoughts called forth by the reading of the philosophic works of Schopenhauer and Spier. The fact that there are few notes in the Journal about the books that had been read or were being read is, of course, no sign that Tolstoi read little. It is sufficient to open his book, What Is Art, to convince oneself as to the enormous amount of books that were read and studied by Tolstoi on the one theme of art alone for this work; nevertheless, there are very few of them mentioned in the Journal.
V
SOME FEATURES FROM THE SPIRITUAL DOMAIN OF TOLSTOI’S LIFE[a6]
In due time, when absolutely all Tolstoi’s Journals and letters and all his writings which have not yet appeared will be printed, and also when all the unused material about him, that literary inheritance in all its enormous volume, will be made use of, then it will be possible to carefully study the great process of the growth of Tolstoi’s soul. At the present moment, when a great number of Tolstoi’s writings and the reminiscences about him are not yet published, it is impossible to really penetrate the whole depth and breadth of Tolstoi’s spirit. At present, it is only possible to throw light on the general characteristics of several separate sides of his inner life, in one or several of its periods.
Therefore, this short sketch of Tolstoi’s life at the end of the nineties, which deals not only with his outer but with his inner life, does in no way intend to give an exhaustive exposition of his varied and complicated spiritual states. In the description which is here placed of several features of Tolstoi’s spiritual life, the principal attention is given to that state, which for over three years almost constantly dominated Tolstoi, in connection with one of the most lasting and torturing periods of intense spiritual suffering in the domain of his domestic life. Such periods happened to Tolstoi even before, in the seventies and in the eighties and in the very last years of his life.
Of course, the description of only one feature of Tolstoi’s inner life, cannot be an indication that he had not other kinds of spiritual states, not connected with his home life. The numerous and extensive entries in the Journal testify that Tolstoi often experienced states of high religious exaltation and of intimate spiritual union and fusion with God, as well as states of the earnest seeking of the path towards perfection, flowing from a sharp discontent with himself and a repentance for his errors and weaknesses (quite often the states were called forth by spiritual suffering). In this sketch are emphasised and brought forth the logical connection of at least one most torturing feature of his inner life, which is reflected in disconnected brilliant entries in his Journal—features which show the cross that he bore for the last thirty years of his life. The time has not yet come for a full description of all the sides and conditions of Tolstoi’s life, and therefore the intimate places have been omitted in the present edition of the Journal. In consequence, the reader will not find an exhaustive description in these chapters of the personal life of Tolstoi which is connected with his family relations.
From 1895 to 1899 Tolstoi lived through much spiritual suffering and struggle, and during this time he was ill quite often. If one carefully followed all the entries in the Journal, then it would clearly be seen that almost all his severe illnesses came after depressing inner experiences.
With the strength of his deep religiousness, Tolstoi invariably strove to use, in the best spiritual sense, all the trials which were given to him as his lot, physical as well as spiritual, and through intense inner labour he generally at the end succeeded in converting all his sufferings, to use his own language, to the joy of fulfilling the will of God.
At the end of 1895, Tolstoi was earnestly occupied with the plot of his drama, The Light that Shines in Darkness; this plot agitated him so that he even dreamed of it and he raved about it in his sleep. This can be easily understood in view of the fact that there are many autobiographic elements in this drama.
And so he wrote in the Journal that he “lived through much,” in reading over, at the request of his wife, his journals for the past seven years.[a7]
At the same time, Tolstoi complains several times in his Journal of his general indisposition, of his weakness, and of his lack of energy.
In the course of the three years, from 1896 to 1898, Tolstoi often experienced a fall of spirit, strong attacks of sorrow and torturing agony. The greatest part of his suffering was caused by the lack of understanding of several people near to him, either for his point of view or for his inner life,[a8] and because of the “emptiness of his surrounding life.”[a9]
He even felt “hatred” for himself[a10] and he was burdened by his part in the “unjust, idle, luxurious[a11] life.” But here the thought would come to him that he had to suffer humiliation,[a12] and at times he created supplementary thoughts, which in fun he called “prescriptions” for his spiritual suffering.[a13]
On [December 2, 1896], Tolstoi wrote in his Journal: “This is my condition ... oh, this luxury, this richness, this absence of care about the material life!...”
The thought that this indeed was his task, given to him, had a calming effect. He tried to look on the conditions in which he was placed as upon a test of humbleness, “humiliation.” But “in chains, in a prison, one can pride oneself on one’s humiliation”—he wrote—“but here it is only painful, unless one accepts it as a trial sent by God.”[a14] The calm state which was created through the influence of these thoughts was only short-lived. His heart began soon again to pain and he “wants to cry over himself, over the remnant of his life which is being futilely ruined.”[a15]
His surrounding life[a16] which tortured him called forth long periods of agony, dejection and fall of spirits. But with the thoughts about love towards enemies,[a17] there came to him the urge to look upon his work, as the work of love which was given to him, and again peace possessed him, “because a loving one.”[a18] But soon again this peace became principally an outer one, and within himself he again wavered.[a19] Again he is “ashamed and depressed because of the consciousness of the lawlessness of his life.”[a20]
After a month, he makes an entry in his Journal, but tears it out, putting only the words, “A bad and sterile month” and adds, “Have torn out, burned, what I have written in heat.”[a21] Then for a long time he wrote nothing, and during this time he “lived through much that was difficult and good.”[a22] On the 8th of July he wrote his very famous letter to his wife, which she received after his death,[a23] which began with the words, “It is already a long time that I am tortured by the lack of harmony between my life and my beliefs” and in which further on he wrote about his decision to do that which “he had wanted to do for a long time: to go away.” But no matter how difficult the conditions of his family life were at this time, they were not yet sufficiently ripe to bring him over to a definite decision to leave his family, and to fulfil his ancient dream of life in more simple conditions among working people. And in view of the fact that he decided to change his decision, he gave the above-mentioned letter for safe-keeping to his son-in-law, Prince N. L. Obolensky, with the request to give it to the one designated, when he was no longer among the living. Although Tolstoi remained this time in Yasnaya Polyana, his life among master-class conditions did not cease to burden him even for a short time, and he felt himself alone,[a24] he often experienced sorrow as before, and in spirit he felt “solemn,” “gloomy.”[a25]
At the end of that year (1897), he wrote the thought in his Journal, of the tragedy of the situation of “a man kindly disposed wishing only the good” but who in return meets only “hissing malice and the hatred of people.”[a26] And soon again he writes in his Journal that he is in an agonised, sad, crushed state,[a27] which, however, he is trying to fight off with all his strength. (“The house is depressing but I want to and will be joyous.”[a28]) But this inner struggle in spiritual isolation was of course not easy, and demanded great spiritual strength before it could be fully successful. He was constantly tortured by the injustice of his surrounding life and his own almost futile situation in this life; and he becomes “at times good and calm, at times uneasy and not good.”[a29] In this state he often wants to cry,[a30] and only in time does his condition become less agitated and sometimes even entirely calm.
In the summer of 1898, Tolstoi was twice seriously ill. After these illnesses he entered in his Journal the joy of getting well and a clearness of thinking. Soon after this he underwent new spiritual experiences and in July, 1898, he again considered going away from the conditions of life in Yasnaya Polyana which were depressing and which were against his philosophy. He then wrote a letter to A. A. Järnefelt and made a note in the Journal that he has no strength to withstand the customary temptation,[a31] i. e., the desire to go away; it was to Järnefelt that he turned with the request to help him in his plan of going away which he was then considering. But this time also, “the temptation passed,” as he wrote him later. And again his life flowed on as before.
The thought of “going away” came to Tolstoi more than once, both early and late, but he considered it a temptation because it would have been spiritually much more easy for him to go away than to refrain from this step. As he expressed himself once, he believed that when there is a doubt in one’s soul, as to which one of two possible steps one should take, then it were better to give preference to that one in which there is the greatest self-sacrifice.
In 1899, Tolstoi felt himself spiritually improved and notwithstanding his severely undermined health, he occupied himself much and fruitfully with Resurrection. In the autumn of that year he made the entry in the Journal, “I have wrought for myself a calm which is not to be disturbed: not to speak and to know that this is necessary: that it is under these conditions one ought to live.”[a32]
Only ten years later, the circumstances arose which freed Tolstoi from the consciousness of the moral responsibility to remain in the conditions of his home life. And having come to the conclusion of the absolute inevitability of going away, he dared, only ten days before his end, to freely give himself to his cherished wish to change the outer conditions of his life.
[a6] I consider it absolutely necessary to mention that this exposition has been carefully revised by V. G. Chertkov, who, having been connected with Tolstoi by a friendship of many years, was closely acquainted with the home conditions of his outer life, as well as with the most intimate characteristic of his inner life.
[a7] November 5, 1895, [page 5].
[a10] June 26, 1896, [page 60].
[a11] June 19, 1896, [page 58].
[a12] July 31, 1896, [page 69].
[a13] October 20, 1896, [page 83]; November 5, [page 88], and November 20, 1897, [page 171].
[a14] December 20, 1896, [page 108].
[a15] December 21, 1896, [page 108].
[a16] January 18, 1897, [page 117].
[a17] March 1, 1897, [page 135].
[a18] March 9, 1897, [page 136].
[a19] April 4, [page 137], and April 9, 1897, [page 139].
[a20] April 4, 1897, [page 137].
[a21] May 3, 1897, [page 139].
[a22] July 16, 1897, [page 140].
[a23] This letter was published in many editions among others in the Letters of Tolstoi to his Wife, Moscow, 1913, pages 524–526.
[a24] July 16, 1897, [page 140].
[a25] July 17, [page 142]; October 22, [page 162]; November 28, [page 176], and further.
[a26] November 28, 1897, [page 177].
[a27] December 2, 1897, [page 177].
[a28] December 13, 1897, [page 182].
[a29] January 13, 1898, [page 195].
[a30] April 12, 1898, [page 219].
[a31] July 17, 1898, [page 244].
[a32] September 28, 1899, [page 277].
INDEX
[INDEX]
- [“About Patriotism,”] Tolstoi’s letter to Manson, pp. [19], [394]; note [36].
- Abrikosov, Kh. N., note [167].
- Adam, Paul, p. [238]; note [340].
- Adult, the, a magazine, p. [193]; note [280].
- Africa, p. [166].
- Agatha Michailovna, maid to Tolstoi’s grandmother, p. [388].
- Aggeev, Aphanasi, p. [162]; note [237].
- Akime, peasant, p. [59].
- Alexander I, Emperor, p. [182].
- Alexander Petrovich, see [Ivanov].
- Alexeev, I., note [129].
- Algerian Disciplinary Battalion, note [380].
- Ambrose, Holy Man of Optina, p. [176]; notes [257], [258].
- America, pp. [14], [16], [241], [286]; notes [40], [96], [134], [177], [178], [221], [295], [343], [357].
- American, the, see [Hall].
- Americans, the, p. [61].
- Amsterdam, note [18].
- Andrusha, see [Tolstoi, A. L., Count].
- Anna Karenin, Tolstoi’s novel, note [182].
- Annenkov, K. N., note [104].
- Annenkov, pp. [60], [144], [240], [243]; notes [104], [177].
- “Aphorisms,” Schopenhauer, p. [8]; note [24].
- Aphremovs, landlords, p. [232]; note [323].
- “Appendix, the” (by L. Tolstoi) to Chekhov’s story, Dushechka (Darling), note [177].
- “Appendix, the” (by L. Tolstoi) to E. I. Popov’s book, Life and Death of E. N. Drozhin, note [38].
- Archer, p. [256]; note [365].
- Archives, Tolstoi’s, manuscript edition of the Nineties, notes [7], [167], [347].
- Arensky, A. S., p. [96]; note [154].
- Aristophanes, p. [81].
- Aristotle, p. [130].
- Arkhangelsky, A. I., p. [113]; note [167].
- Arkhangelsky, Andre Dimitrievich, p. [289]; note [391].
- Arnold, Matthew, note [182].
- Azov Sea, p. [218].
- Baburino village, p. [59]; note [103].
- Bach, Johann Sebastian, pp. [55], [103], [104], [128]; note [153].
- Bacon, Francis, p. [166].
- “Ballade,” Chopin’s, p. [96].
- Barcelona, note [144].
- Bastyevo, station, p. [230]; notes [311], [318].
- Bausk, Province of Courland, p. [389]; note [173].
- Bavarian, the, p. [255].
- Bazhenov, I. R., p. [6]; note [17].
- Bedborough, editor of The Adult, p. [193]; note [280].
- Beethoven, Ludvig, pp. [55], [60], [80], [102], [103], [128], [152].
- “Beginning of the End, the,” article by L. Tolstoi (preface to the letter of a Hollander), pp. [70], [393]; note [125].
- Behrs, A. A., p. [186].
- Behrs, S. A. (“Stepa”), p. [122].
- Beller, L. A., p. [160].
- Bénard, p. [130].
- Berkeley, George, p. [75].
- Bieli, Constantine, see [Zyabrev].
- Bielinsky, V. G., p. [43]; note [79].
- Bielopolie, Province of Kharkov, note [134].
- “Bigarrure” by Arensky, p. [96].
- Biography of L. N. Tolstoi, compiled by P. I. Biriukov, notes [2], [34], [85], [102], [114], [119], [180], [253].
- [Biriukov, P. I.] (Posha), pp. [7], [8], [53], [58], [108], [125], [127], [136], [145], [146], [185], [195], [230], [237], [389]; notes [9], [19], [23], [137], [160], [173], [219], [236], [257], [297], [353], [384].
- Black Sea, the, p. [218].
- “Blunders of Fear, the,” an article by M. O. Menshikov, p. [37]; note [74].
- Bobriki, village, p. [228]; note [305].
- Boccaccio, p. [223].
- Bochkarev, p. [5]; notes [11], [14].
- Bondarev, T. M., pp. [53], [185], [390]; note [90].
- Boulanger, P. A., pp. [95], [136], [144], [146], [160], [161], [171], [195], [237], [389]; notes [34], [134], [150], [219].
- Bourgas, Bulgaria, note [167].
- Boyhood, Tolstoi’s novel, note [119].
- Brahmins, p. [75].
- Brashnin, I. P., pp. [219], [389]; note [301].
- Bronnitsk, district of (Province of Moscow), note [167].
- Budapest, note [56].
- Buddha, p. [81].
- Bulakhov, P. A., pp. [144], [195]; note [211].
- Bulgaria, p. [237]; notes [46], [167].
- “Bulletins of the Tolstoi Museum Society,” note [145].
- Buzuluk, district of (Province of Samara), note [222].
- California, note [134].
- Canada, notes [357], [367], [375].
- Carpenter, pp. [85], [206]; note [135].
- “Carthago Delenda Est,” article by L. Tolstoi, pp. [219], [221], [393]; note [302].
- Carus, editor, The Open Court, p. [143]; note [206].
- “Catechism,” see [“Christian Doctrine, the.”]
- Caucasus, pp. [258], [390]; notes [9], [195], [221], [240], [300], [357], [364], [367].
- Chekhov, A. P., p. [186]; note [177].
- Cherinov, M. P., note [394].
- Cherni (Province of Tula), p. [231]; note [303].
- Chernigovitz (Vishnecsky), F. V., note [24].
- Chernishevsky, N. G., p. [43]; note [81].
- Chernov, a Dukhobor, note [300].
- [Chertkov, A. C.] (Galia), pp. [56], [174], [175], [181], [237]; notes [34], [42], [97], [202], [230], [301], [338].
- Chertkov, E. I., p. [149]; note [226].
- Chertkov, V. G., pp. [19], [25], [31], [61], [87], [89], [106], [124], [133], [140], [142], [144], [152], [153], [158], [160], [161], [173], [178], [181], [183], [186], [189], [195], [198], [226], [237], [247], [253], [256], [369], [393], [400]; notes [34], [48], [54], [80], [160], [173], [176], [190], [192], [200], [219], [226], [229], [231], [234], [240], [264], [269], [278], [293], [300], [309], [312], [333], [343], [347], [355], [358], [365], [374], [376], [381], [394].
- [Chertkovs] (the “Exiles,” “to England,” “from England”), pp. [14], [56], [65], [70], [100], [124], [139], [182], [233]; notes [107], [174], [192], [197], [198], [203], [210], [273], [280], [282], [328], [354].
- Chicago, notes [206], [343].
- China, p. [212]; note [353].
- Chizhov, S. P., p. [185]; note [270].
- Chopin, p. [96].
- Chorvatia, note [46].
- Christ, pp. [13], [60], [64], [65], [81], [141], [169], [201], [221], [240], [243], [245], [276], [277], [397]; notes [111], [151], [177], [192], [284], [372].
- Christian, pp. [105], [221].
- [“Christian Doctrine, the,”] by L. Tolstoi (“Catechism,” “Declaration of Faith”), pp. [5], [8], [14], [25], [29], [31], [32], [35], [37], [52], [56], [58], [61], [70], [74], [85], [87], [90], [262], [393], [398]; notes [4], [83], [95], [108], [190], [262].
- Christianity, pp. [74], [85], [163], [164], [213], [220], [221], [234].
- “Chromatic Fantasy and Fugue,” by Bach, p. [96]; note [153].
- Clara, St., note [177].
- Collected Works of L. N. Tolstoi, edited by P. I. Biriukov, published by Sytin,
- Commander, the, of the Ekaterinograd (“Caucasian”) Disciplinary Battalion, pp. [89], [394]; note [137].
- Commander, the, of the Irkutsk Disciplinary Battalion, pp. [85], [394]; note [134].
- “Concerning the Attitude towards the State,” by L. N. Tolstoi, note [126].
- “Contemporary Science,” article by Carpenter, p. [85]; note [135].
- Conversation with Nicodemus, p. [40].
- Copernicus, p. [83].
- Corinthians, the message of the Apostle Paul to the, p. [232].
- Corneille, pp. [25], [30].
- “Corpse, the,” see [“The Living Corpse.”]
- “Correspondence of L. N. Tolstoi with N. N. Strakhov,” note [47].
- “Correspondence of L. N. Tolstoi with the Countess A. A. Tolstoi,” note [176].
- “Coupon,” see [The Forged Coupon].
- Cracow, note [53].
- Crookes, William, p. [143]; note [204].
- Crosby, pp. [16], [19], [21], [144], [185], [240], [394]; notes [37], [40], [215], [296].
- “Crucifix,” duet by Faure, p. [104]; note [162].
- Cyprus, notes [353], [357].
- “Daily Bread,” story by F. F. Tischenko, p. [96]; note [156].
- Dante Alighieri, p. [103].
- Darwin, Charles, p. [74].
- Davydov, N. V., p. [21]; note [49].
- Decadents, the, pp. [102], [144].
- “Declaration of Faith, the,” see [“Christian Doctrine, the.”]
- Deibner, A., the publisher, note [36].
- De-Kuh, note [233].
- Demenka, village, p. [60]; note [107].
- Denisenko, E. S., Tolstoy’s niece, note [257].
- Derzhavin, G. R., note [397].
- Descartes, René, pp. [83], [89].
- Desert of Optina, the, notes [121], [257], [258].
- Devil, the, Tolstoy’s story, note [346].
- Dieterichs, the, pp. [237], [244].
- Dieterichs, J. K., note [338].
- Dieterichs, M. K., note [338].
- Dieterichs, O. C., see [Tolstoi, O. C., Countess.]
- Divine and the Human, the, Tolstoy’s story, note [266].
- Dobroliubov, N. A., p. [43]; note [81].
- Dolgoe, the town, p. [180]; note [261].
- Don, district of the, note [90].
- Dragomirov, M. I., p. [91]; note [145].
- Drozhin, E. N., p. [16]; notes [38], [207].
- Dubrovin, M. N., p. [198].
- Dubrovsky, p. [198].
- Dukhobors, pp. [5], [91], [114], [117], [148], [193], [211], [222], [240], [243], [247], [253], [256], [269], [389], [390], [394], [395]; notes [9], [130], [134], [144], [155], [160], [173], [177], [195], [219], [220], [221], [240], [279], [297], [300], [304], [312], [343], [346], [353], [357], [363], [364], [365], [367], [375], [381].
- Dumas, Alexander, note [96].
- Dunaev, A. N., pp. [6], [95], [136], [139], [237], [243]; notes [15], [196], [301].
- Duniasha, the peasant girl, p. [157].
- Dushan, see [Makovitsky].
- Dvoriansky, A. P., the teacher, p. [395].
- Egorov, F. R., p. [388].
- Egypt, note [37].
- Ekaterinograd (“Caucasian”) Disciplinary Battalion, The, pp. [87], [89], [394]; notes [137], [279].
- Elias, the prophet, p. [64].
- Engelhardt, M. A., p. [293]; note [398].
- England, pp. [14], [185], [212], [233], [240]; notes [27], [31], [36], [38], [80], [91], [125], [130], [132], [160], [195], [197], [231], [240], [264], [269], [278], [297], [312], [321], [339], [342], [343], [353], [375], [379], [381].
- Englishmen, The, pp. [61], [166].
- English papers, p. [211].
- Epictetus, pp. [242], [261].
- “Epilogue, the (by L. Tolstoi) to the appeal ‘Help!’” pp. [100], [393]; note [160].
- Ergolsky, T. A., note [177].
- Ertel, A. I., p. [21]; note [50].
- “L’Esthetique d’Aristotle,” Bénard, p. [130].
- Europe, p. [164].
- Europeans, the, p. [71].
- Evgenie Ivanovich, see [Popov, E. I.]
- Exiles, the, see [Chertkovs].
- Factory hands, p. [100].
- [“Famine or No Famine,”] the article by Tolstoi (“On the People’s Condition”), pp. [232], [236], [393]; notes [321], [325], [335].
- Famine-Stricken, The, pp. [222], [270], [390], [391], [395]; notes [303], [305], [306], [313], [320], [321], [325], [337], [382].
- [Father Sergius], a story by L. Tolstoi, pp. [182], [233], [236], [243], [392], [396]; notes [177], [266], [327], [346].
- Faure, Jean Baptiste, p. [104]; note [162].
- Fet (Shenshin), A. A., p. [64]; notes [24], [114].
- Fire Refugees, The, p. [60].
- [Forged Coupon, the], Tolstoi’s story (Coupon, The), pp. [182], [234], [296], [392], [397]; notes [177], [244], [266], [329], [400].
- Fortnightly Review, an English magazine, note [182].
- Fortress of Peter and Paul, p. [389]; note [192].
- Four Gospels, harmonized, translated and studied, Tolstoi’s work, note [289].
- Francis of Assisi, note [177].
- “Free Press, the,” pp. [64], [270]; notes [7], [297], [298].
- Free Press, The, publishing house of A. and V. Chertkov, notes [4], [9], [31], [38], [91], [125], [126], [130], [132], [134], [160], [269], [312].
- Frenchman, the, p. [6].
- Gaideburov, V. P., p. [240]; note [344].
- Galia, see [Chertkov, A. C.]
- Galileo, p. [83].
- Gay, N. N., the artist, notes [80], [139].
- [Gay, N. N., the artist’s son] (“Kolechka,” “Kolichka”), pp. [87], [269], [271], [283].
- Gendarme, p. [56]; note [98].
- Geneva, note [220].
- George, Henry, p. [56]; notes [37], [96].
- Georgia, the American agricultural colony, pp. [211], [395]; note [296].
- Germans, the, pp. [144], [212], [273].
- Germany, note [66].
- Gibson, p. [395]; note [296].
- Gill’s Factory, p. [33]; note [70].
- Ginzburg, I. J., p. [144]; notes [138], [214].
- “God,” Derzhavin’s Ode, note [397].
- Goethe, Wolfgang, pp. [54], [103], [128]; note [94].
- Gogol, N. V., note [79].
- Goldenweiser, A. B., pp. [96], [144]; note [152].
- Goldingen (government of Courland), p. [389]; note [173].
- Golitsin, G. S., prince, p. [258]; note [367].
- Gorbunov (Posadov), I. I., pp. [124], [199], [244]; notes [149], [167], [350].
- Gorbunov, N. I., notes [149], [350].
- Gorbunovs, pp. [95], [244].
- Gorchakov, E. S., Princess, p. [100]; note [157].
- Goremykin, I. L., note [64].
- Gorokhov, the landlord, note [261].
- Gospel in Brief, The, by L. Tolstoy, note [215].
- Gospels, the, pp. [60], [61], [128], [151], [166], [179], [263]; note [111].
- Granovsky, T. N., p. [43]; note [78].
- Grave, p. [206]; note [292].
- Grevenhagen, the Dutch city, note [233].
- Grinevich, V. S., pp. [22], [395]; note [54].
- Grinevka, the estate of Count I. L. Tolstoi, pp. [221], [223], [226], [228], [230], [231], [391]; notes [303], [305], [323].
- Grot, N. J., pp. [162], [163], [171], [173], [176], [199]; notes [238], [255], [265], [298].
- Gubarevka, village, pp. [226], [228].
- Gubonin (“The Teacher”), p. [226]; note [314].
- Gulenko, M. F., p. [199]; note [286].
- Gulliver, p. [164].
- Gusev, N. N., note [237].
- Hadji-Murad, pp. [62], [70], [85], [136], [137], [152], [158], [164], [166], [172], [174], [182], [186], [195], [198], [210], [216], [219], [226], [230], [392], [396]; notes [112], [122], [266].
- Hadji Murad, a Caucasian mountaineer, pp. [62], [70], [182], [216]; note [112].
- Hague Peace Conference, note [378].
- [Hall] (“American, the”), p. [125]; note [178].
- Heath, p. [149]; note [225].
- “Help!” the appeal by P. I. Biriukov, I. M. Tregubov, and V. G. Chertkov, notes [160], [173].
- Helsingfors, note [347].
- Herzen, A. I., p. [43]; note [80].
- Hindus, the, pp. [71], [83].
- History of Music, the, p. [103].
- Holland, p. [7]; note [233].
- Hollander, the, see [Vanderveer].
- Holy Scriptures, p. [128].
- Homer, p. [103].
- Hour of the Will of God, a story by N. S. Lieskov, note [330].
- “How to read Gospels and in what is their essence,” by L. Tolstoi, pp. [61], [393]; note [111].
- Hungary, pp. [178], [389]; notes [8], [45], [46], [259].
- Igumnov, J. I. (“Julie”), p. [289]; note [390].
- Ilinsky, a landowner, p. [226]; note [308].
- Ilya, Iliusha, see [Tolstoi, I. L., Count].
- “L’individu et la Société,” by Jean Grave, p. [206].
- Initials, the, substituting names and surnames, see [N, NN].
- “International Tolstoi Almanac, the, on Tolstoi,” compiled by P. A. Sergienko, notes [56], [130], [178], [206].
- Introduction to The Story of a Mother by L. Tolstoi, note [266].
- Ioga’s Philosophy, by Vivekânanda, p. [71]; note [127].
- Irkutsk, note [134].
- Irkutsk, the disciplinary battalion of, p. [394]; note [134].
- Ivan Mikhailovich, see [Tregubov].
- [Ivanov, Alexander Petrovich], p. [163]; note [239].
- Iversk, ikon of, p. [275].
- Jacob, p. [81].
- Japan, p. [212].
- Japanese, the, note [215].
- Japanese, the (plural), pp. [74], [80].
- Järnefelt, A. A., pp. [244], [406]; notes [347], [350].
- Joseph, biblical, p. [81].
- Juriev (Dorpat), a city, note [379].
- Jushkova, N. M., p. [129]; note [183].
- Kalmikov, Mme. A. M., pp. [70], [87], [394]; note [126].
- Kaluga, note [350].
- Kamenka, a village, p. [226]; note [305].
- Kansas (in America), note [295].
- Kant, Immanuel, pp. [65], [75], [83]; note [115].
- Karma, p. [152].
- Kasatkin, N. A., pp. [144], [180]; notes [214], [263].
- Kashai, in Hungary, note [8].
- Katiusha Maslov, heroine of Resurrection, see [Maslov].
- Kazan, pp. [94], [146], [163], [185]; notes [218], [232], [379].
- Kaznacheevka, a village, note [237].
- Kenworthy, pp. [5], [14], [19], [21], [25], [276]; note [7].
- Kh., N. l., p. [198].
- Khaliavka, a peasant woman, p. [59].
- Kharkov, p. [5]; notes [151], [209], [379].
- Kharkov, Province of, notes [134], [240].
- Khilkov, D. A., Prince, pp. [163], [165], [240], [253]; note [240].
- Khiriakov, A. M., note [34].
- Khodinka, a square in Moscow, pp. [58], [388]; note [89].
- Khodinka, a story by L. Tolstoi, note [89].
- Kholevinsky, M. M., pp. [31], [388], [394]; note [63].
- Kiev, pp. [140], [243]; notes [129], [202], [270], [379].
- Kingdom of God Within Us, the, L. Tolstoi’s book, note [291].
- Kioto, a Japanese city, note [129].
- Klein, I-Kh., note [233].
- Knizhki Nedieli, a magazine, notes [74], [156], [246], [253].
- Kolasha, Kolia, see [Obolensky, N. L., Prince].
- Kolechka, Kolichka, see [Gay, N. N.—son].
- Konevsky, see [Resurrection].
- Koni, A. F., pp. [100], [136]; notes [23], [158], [192].
- Konissi, D. P., p. [74]; note [129].
- Konius, Julius, and Leo Eduardovich, p. [129]; note [184].
- Korni Vasiliev, a story by L. Tolstoi, p. [397]; note [266].
- Kozlovka (or Kozlova Zasieka), a station, note [347].
- Krapivensk, the district of, notes [84], [261].
- Kronstad, John of, see [Sergiev].
- Kudinenko, F., p. [20]; note [43].
- Kudriavtsev, M. F., p. [100]; note [159].
- Kukevka, a village, p. [230]; note [305].
- Kukin (from Chekhov’s Dushechka), note [177].
- Kursk, Province of, note [38].
- Kuzminsky, A. M., p. [91]; notes [22], [145].
- Kuzminsky, T. A. (“Aunt Tanya”), pp. [8], [246]; note [22].
- Kuzminsky, V. A., p. [253]; note [359].
- [Langlet] (“The Swede”), p. [150]; note [227].
- Lao-Tse, note [129].
- Lawyer, p. [60].
- Leaflets of the Free Press, a publication by A. and V. Chertkov, notes [27], [45], [279], [321], [377].
- Lebon, p. [212].
- Leipzig, note [384].
- Letter to M. A. Engelhardt, A, (“On Non-resistance”), note [398].
- [“Letter to the Italians, a”] (“On Abyssinians”), by L. Tolstoi, pp. [29], [393]; note [59].
- “Letter to the Liberals, a,” by L. Tolstoi (“To Mme. Kalmikov”), pp. [70], [87], [394]; note [126].
- “Letter to the Officer, a,” by L. Tolstoi, pp. [270], [395]; note [377].
- “Letter to a Peasant, a,” by L. Tolstoi, note [96].
- “Letter to the Russian Public, a,” (“On Dukhobors”), note [297].
- [“Letter to the Swedish Newspapers, a”] (“On the Nobel prize and the Dukhobors,” “The Swedish Letter,” “To Stockholm”), by L. Tolstoi, pp. [148], [149], [158], [395]; note [220].
- Letter to the Swedish papers, a, pp. [270], [395]; note [278].
- Letters of Count Tolstoi to His Wife, p. [404]; notes [66], [129], [155], [179], [199], [242], [250], [251], [303], [310], [365].
- Letters (unpublished), fragments of these letters are cited in the editorial notes.
- Leo, see [Tolstoi, L. L., Count].
- Leontev, B. N., p. [146].
- Levitsky, the landlord, pp. [232], [391]; note [323].
- Liapunov, V. D. (“Viacheslav”), pp. [160], [199]; notes [236], [288].
- Liberals, the, p. [272].
- Lieskov, N. S., p. [235]; note [330].
- Light that Shines in Darkness, The, Tolstoi’s drama (“Drama”), pp. [14], [19], [20], [29], [85], [113], [141], [392], [402]; note [35].
- Lindenberg, G. R., p. [226]; notes [313], [314].
- [“Living Corpse, the,”] Tolstoi’s play (“The Corpse”), p. [186].
- Lombroso, Cæsar, p. [146].
- London, notes [7], [80], [194].
- Longinov, V. V., p. [144]; note [209].
- Lopashino, a village, p. [223]; note [305].
- Love for the Good, p. [244]; note [349].
- Lvov (Lemberg), the capital of Galicia, note [240].
- Magdalene, note [177].
- Maklakov, A. A., note [213].
- Maklakov, V. A., note [213].
- Maklakovs, pp. [144], [146].
- [Makovitsky, D. P.] (“Dushan”), pp. [20], [175], [178]; notes [45], [259].
- Malikov, A. K., p. [210]; note [295].
- Mallarmé, Stephane, p. [54]; note [93].
- Mallory, Lucy, note [177].
- Manager of the Moscow Little Theatre, note [10].
- Manchuria, note [353].
- Manson (“The Englishman”), pp. [14], [394]; note [36].
- Maria (a peasant woman), p. [59].
- Maria Alexandrovna, see [Schmidt, M. A.]
- Maria Nicholaievna, see [Tolstoi, M. N.]
- Marx, A. F., the publisher, notes [346], [362].
- Marx, Karl, pp. [33], [248].
- Marxists, the, p. [248].
- Mary, p. [252]; note [177].
- Masha, see [Obolensky, M. L., Princess].
- Mashenka, see [Tolstoi, M. N., Countess].
- [Maslov, Katiusha], heroine of The Resurrection (Konevsky), pp. [51], [113]; notes [6], [166].
- Materialists, the, pp. [83], [242].
- Maude, A. F., pp. [139], [144], [167], [173], [175], [176], [195]; notes [194], [254].
- Mayak, the, children’s magazine, note [102].
- Mediterranean, the, p. [218].
- Medusov, p. [100].
- Meletie, the archbishop of Riazan, note [218].
- Menshikov, M. O., pp. [37], [167], [173], [199], [236], [240]; notes [74], [246], [253].
- “Menteur,” by Corneille, p. [30].
- Michael-Angelo, pp. [55], [103].
- Mikhailo, a harness-maker, pp. [53], [56].
- Mikhail’s Ford, a village, p. [228]; note [305].
- Miklukha-Maklai, N. N., p. [166]; note [243].
- Minister of the Interior, the (I. L. Goremykin), pp. [31], [394]; notes [64], [126], [304].
- Minister of Justice, the (N. V. Muraviev), pp. [31], [394]; note [64].
- Minusinsk, district of (Province of Yeniseisk), note [90].
- Mohammed, p. [92].
- Molokans, the, pp. [148], [149], [395]; notes [222], [223], [224], [232].
- Morosov, V. S., a peasant from Yasnaya Polyana, note [102].
- Moscow, pp. [8], [14], [19], [20], [21], [24], [31], [35], [53], [90], [95], [96], [99], [100], [101], [107], [109], [117], [136], [137], [139], [163], [171], [176], [180], [181], [183], [185], [186], [189], [194], [198], [199], [202], [206], [210], [213], [219], [222], [269], [286], [291], [292], [296], [388], [390]; notes [13], [28], [29], [49], [57], [61], [71], [78], [88], [129], [152], [157], [163], [213], [221], [235], [238], [239], [256], [262], [265], [286], [301], [304], [347], [369].
- Moscow, Court of, notes [40], [53], [398].
- Moses, pp. [74], [92], [243], [245].
- Mother’s Notes, a, by L. Tolstoi, note [266].
- Mtsensk, Province of, p. [230]; note [317].
- Muraviev, N. V., note [64].
- Myasoyedov, G. G., p. [32]; note [68].
- N, an army officer, p. [53].
- N, the artist, who refused to enter military service, pp. [9], [20], [53]; note [29].
- N, the journalist, p. [21].
- N, a revolutionist, p. [35].
- N, “a type for a drama,” p. [135].
- [N, NN] (as written by Tolstoi in the original), pp. [273], [279].
- N, NN, A, B, V, G, Z, (the initials, substituted for the names omitted by the editors), pp. [37], [53], [58], [60], [98], [102], [129], [131], [135], [142], [147], [160], [181], [183], [186], [205], [237], [245], [395]; notes [234], [264].
- Nagornov, N. M., pp. [19], [20], [388]; note [42].
- [Nagornov, V. V.], Tolstoi’s niece (“Varia”), p. [228]; notes [42], [257].
- Nakashidze, I. P., Prince, pp. [114], [136], [198].
- Napoleonic Wars, p. [212].
- Nazarenes, the, p. [20]; note [46].
- Nekhliudov, Dimitri, hero of Resurrection, Konevsky, p. [113]; notes [6], [166].
- New Collection of Letters of L. N. Tolstoi, compiled by P. S. Sergienko, notes [53], [398].
- New Guinea, note [243].
- Newton, Isaac, p. [83].
- New York, p. [95], notes [127], [215], [388].
- Nicholaev, in Kazan, p. [185].
- Nicholaev, Grigori, an outlaw, pp. [166], [396].
- Nicholaev, note [96].
- Nicholai, see [Tolstoi, N. N., Count].
- Nicholas II, Alexandrovich, ex-Emperor, pp. [21], [149], [395]; notes [49], [225].
- Nicholas I, Pavlovich, Emperor, p. [43].
- Nicholskoe, estate of the counts Olsuphiev, pp. [24], [29], [30], [117], [123], [124], [125], [127], [129], [132], [133], [134], [135], [391]; notes [55], [191].
- Nicholskoe, estate of Count S. L. Tolstoi, p. [228]; note [311].
- Nietzche, Friedrich, p. [163]
- Niva, a magazine (No. 51) p. [296]; notes [346], [362], [392], [399].
- Nobel, Alfred, p. [148]; note [220].
- Nobel prize, pp. [148], [395]; notes [220], [227].
- Notes of a Madman, by L. Tolstoi, pp. [109], [113], [392], [396]; note [165].
- Nov, a newspaper, note [129].
- Novaia Alexandria, note [379].
- Novikov, the brother of M. P. Novikov, pp. [31], [143], [163].
- Novikov, M. P., pp. [31], [143], [144], [160]; notes [61], [205].
- Novoe Vremia, a newspaper, notes [74], [147], [182], [204], [253].
- Obdorsk (government of Tobolsk), notes [130], [300], [364].
- “Obnovlenie,” a publishing firm, notes [125], [126], [134], [377].
- Obolensky, E. V., princess, Tolstoi’s niece, p. [262]; notes [257], [370].
- [Obolensky, M. L., Princess], Tolstoi’s daughter, “Masha,” pp. [14], [35], [53], [85], [100], [140], [142], [185], [194], [228], [233], [237], [245], [256], [262], [277], [292], [389]; notes [12], [32], [54], [105], [131], [193], [198], [201].
- [Obolensky, N. L., Prince], Tolstoi’s son-in-law, “Kolasha,” “Kolia,” pp. [5], [142], [233], [262], [277], [292], [389], [405]; notes [12], [32], [60], [199], [201], [290].
- Odessa, pp. [182], [397]; note [379].
- Ohne Staat, a German newspaper, note [56].
- Olga, see [Tolstoi, O. C., Countess].
- Olkhovik, P. V., pp. [85], [394]; note [134].
- Olsuphiev, A. M., Countess, p. [132]; note [190].
- Olsuphiev, A. V., Count, p. [149]; note [224].
- Olsuphiev, M. A., Count, pp. [129], [391]; note [185].
- Olsuphievs, the Counts, pp. [21], [24], [125], [391]; notes [48], [55].
- “On Abyssinians,” an article by Tolstoi, see [“Letter to the Italians, a.”]
- On a Cart, a story by Chekhov, p. [186].
- “On Art,” see [What is Art?]
- “On the Condition of the People,” see [“Famine or No Famine.”]
- On Life, Tolstoi’s book, notes [37], [178].
- On Life, transcript by Hall, p. [125]; note [178].
- “On Science,” see [“Preface to Carpenter’s article ‘Contemporary Science.’”]
- “On War,” an article by Tolstoi, p. [393]; note [146].
- “On War,” a French pamphlet, p. [7].
- “On Whipping,” see [Shameful].
- “Only Possible Solution of the Land Problem, the,” Tolstoi’s article, note [96].
- Open Court, The, a magazine, note [206].
- Orel, note [295].
- Orenburg, note [63].
- Ossipov, Peter, a peasant from Yasnaya Polyana, p. [165]; note [241].
- Ovsiannikovo, T. L. Sukhotin’s estate, pp. [6], [245]; notes [11], [13], [350].
- P., p. [218].
- Paris, p. [216]; note [87].
- Pascal, Blaise, pp. [15], [273].
- Pashkov Sect, p. [188]; note [226].
- Paths of Life, by L. Tolstoi, p. [201]; note [289].
- “Patriotism or Peace?” see [“About Patriotism.”]
- Paul, the apostle, p. [232]; note [249].
- Pavlenkov, F. F., note [398].
- Peasant-Poet, from Kazan, p. [163].
- Perer, p. [32].
- Perfileev, V. S., p. [105]; note [163].
- Persianninov, pp. [72], [182], [396].
- Pet., p. [195].
- Peterburgskaia Viedomosti, a newspaper, pp. [158], [160], [211], [395]; notes [222], [232].
- Petrograd (St. Petersburg), pp. [124], [391]; notes [47], [90], [138], [145], [174], [176], [192], [300], [379].
- Petrovich, pp. [182], [396].
- Pharesov, A. I., p. [210].
- Phedoseev, N. I., p. [193]; note [279].
- Philosophov, N. A., p. [9]; note [30].
- Pickard, Elizabeth, p. [240]; note [342].
- Pirogovo, Count S. N. Tolstoi’s estate, pp. [52], [60], [85], [163], [246], [262], [269], [391]; note [84].
- Planidin, P. V., Dukhobor, note [300].
- Plato, p. [95].
- “Ploughman, the,” a poem by V. D. Liapunov, p. [199]; note [288].
- Podsolnechnaia, note [55].
- “Politics,” Aristotle’s, p. [131]; note [187].
- Poltava, note [314].
- [Popov, E. I.] (“Evgenie Ivanovich”), pp. [143], [199], [205], [217]; notes [38], [207].
- Posha, see [Biriukov, P. I.]
- “Posrednik,” a Moscow publishing firm, notes [9], [19], [21], [75], [96], [102], [115], [119], [135], [149], [150], [167], [182], [259], [286], [357], [366].
- “Posrednik,” a Slavonian publishing firm, p. [178]; note [259].
- Posthumous Literary Works of L. N. Tolstoi, published by A. L. Tolstoi, notes [89], [112], [165], [244].
- “Posthumous Notes of the Monk, Fedor Kuzmich, the,” by L. Tolstoi, p. [396]; note [266].
- Power of Darkness, the, Tolstoi’s drama, p. [8]; note [10].
- Pozdniakov, V. N. (“The Dukhobor”), p. [256]; note [364].
- Preface by L. Tolstoi to the English edition of What is Art? pp. [211], [393].
- Preface (by L. Tolstoi) to the work of T. M. Bondarev, note [90].
- [Preface (by L. Tolstoi) to Carpenter’s article, “Contemporary Science”] (“On Science,” “Carpenter”), pp. [161], [165], [167], [171], [175], [206], [393]; note [135].
- Prescriptions, pp. [83], [88], [171], [403].
- Priest, the, p. [185].
- Problems of Philosophy and Psychology, notes [129], [169], [238], [265], [268], [278], [298].
- Progress, as an Evolution of Cruelty, a book by M. A. Engelhardt, p. [293]; note [398].
- Prugavin, A. S., note [222].
- Public Library in Moscow, the, p. [136].
- Public Library in Petersburg, the, note [138].
- Pugachev, p. [277].
- Purleigh, a town in England, note [194].
- Rachinsky, S. A., p. [27]; note [57].
- Rakhmanov, V. V., note [140].
- Raphael, pp. [103], [128].
- Razin, Stenka, p. [277].
- Reading Circle, the, by L. Tolstoi, notes [167], [177], [366], [387].
- Religion des Geistes, die, German magazine, note [56].
- Repine, I. E., pp. [93], [194]; notes [147], [282].
- [Resurrection], Tolstoi’s novel (Konevsky), pp. [5], [6], [21], [51], [58], [85], [113], [182], [243], [245], [246], [252], [256], [258], [262], [269], [270], [277], [283], [286], [289], [292], [296], [390], [392], [397], [407]; notes [1], [23], [96], [158], [190], [266], [346], [362], [371], [374], [376], [381], [392].
- “Resurrection of Hell and its Destruction, the,” a legend by L. Tolstoi, pp. [182], [195], [397]; notes [266], [284].
- Revolutionaries, the, p. [272].
- Riazan, the Province of, note [303].
- Riga, note [379].
- Robinson, a teacher, p. [185].
- Rostovtzev, M. N., p. [247]; note [354].
- Rostovtzev, N. D., note [354].
- Rozanov, V. V., p. [173]; note [253].
- Rusanov, G. A., pp. [95], [182]; notes [151], [180].
- Rusanovs, p. [183].
- Russ, a newspaper, note [321].
- Russki Trud, a magazine, p. [236]; note [336].
- Russkia Viedomosti, a newspaper, pp. [222], [390], [395]; notes [218], [304].
- S., see [Tolstoi, S. A., Countess].
- Safonovo, a village, p. [133]; note [191].
- Sakia-Muni, p. [81].
- Salomon, K. A., pp. [53], [160]; note [87].
- Samara, the Province of, pp. [58], [396]; notes [102], [222].
- Samara, p. [148].
- Sasha, see [Tolstoi, A. L., Countess].
- Schmidt, Eugene, pp. [25], [85], [87], [394]; note [56].
- [Schmidt, M. A.] (“Maria Alexandrovna”), pp. [6], [8], [162], [165], [172], [292]; notes [13], [177], [252].
- Schopenhauer, Arthur, pp. [8], [400]; note [24].
- Sectarians, p. [262]; note [218].
- Seminary student, p. [53].
- Sereda, Cyril, p. [394]; note [134].
- Serezha, see [Tolstoi, S. L., Count].
- Serezha, see [Tolstoi, S. N., Count].
- Sergei, see [Tolstoi, S. N., Count].
- Sergienko, P. A., notes [53], [56], [130], [178], [206].
- [Sergiev, I. I.] (Kronstad), p. [57]; note [99].
- “Sergius,” see [Father Sergius].
- Servia, note [46].
- Shakespeare, William, pp. [55], [103], [128], [138], [152]; note [94].
- [Shameful], an article by Tolstoi (on whipping), pp. [8], [393]; notes [27], [50].
- Shamordino (Province of Kaluga, “The Monastery”), pp. [70], [391]; notes [121], [257].
- Sharapov, S. F., note [336].
- Shelkovo, a village, p. [135]; note [191].
- Shenshins, the landlords, pp. [69], [142]; note [118].
- Shidlovsky, a peasant, p. [140]; note [202].
- Shkarvan, A. A., pp. [5], [7], [10], [32], [53]; notes [8], [31], [91], [233].
- Shokhor-Trotsky, K. S., note [90].
- Shorin, Mme., p. [132]; note [189].
- Should it really be so? an article by Tolstoi, note [315].
- Siaskov, M. V. (Maria Vasilievna), p. [8]; note [21].
- Siberia, p. [390]; notes [90], [134], [218], [237], [270], [279], [364].
- Sidorovo, a village, p. [226]; note [305].
- Sieverni Viestnik, a magazine, pp. [161], [207]; notes [53], [135].
- Siegfried, Wagner’s opera, pp. [31], [388]; note [65].
- Sinet, p. [270]; note [380].
- Siutaev, V. K., note [90].
- Smolensk, the Province of, note [211].
- Sobolev, M. N., p. [144]; note [214].
- Social Gospel, an American magazine, note [296].
- Socialists, pp. [16], [213], [214], [272], [275].
- Soloviev, S. M., p. [188]; note [277].
- Solovievs, Vladimir and Vsevolod Sergeevich, note [277].
- Sonya, see [Tolstoi, S. N., Countess].
- Sophocles, pp. [81], [103].
- Sopotsko, M. A., pp. [22], [394]; note [52].
- Sovremennik, a magazine edited by Chernishevsky, note [81].
- Spielhagen, Friedrich, p. [16]; note [38].
- Spier, A. A., pp. [31], [32], [35], [56], [115], [388], [400]; notes [66], [67], [169].
- Spiritualists, p. [188].
- St., p. [195].
- St. John, p. [49].
- St. John, A. K., p. [148]; note [221].
- St. Thomas, L. Tolstoi’s tutor, p. [69]; note [119].
- Stakhovich, A. A., note [212].
- Stakhoviches, p. [144].
- Stakhovich, M. A., pp. [145], [226], [253]; note [212].
- Stakhovich, S. A., note [212].
- Stasov, V. V., pp. [87], [124], [194]; note [138].
- Stcheglov, I. L., note [185].
- Stead, William, note [342].
- “Step by Step” people, p. [214].
- Stockholm, p. [158]; notes [71], [220].
- [Stockholms Dagbladet], a Swedish newspaper (Tagblatt Stokholm), p. [150].
- “Stones, the,” a legend by L. Tolstoi, note [387].
- Storozhenko, N. I., p. [180]; note [262].
- Storozhenko, O. I., p. [388].
- Strakhov, N. F. (“Natasha Strakhov”), p. [52]; note [82].
- Strakhov, N. N., pp. [20], [37], [228], [388]; notes [47], [76], [316].
- Strakhov, Ph. A., pp. [37], [185]; notes [75], [77], [82].
- Students, from Kharkov, p. [5].
- Student Movement of 1899, the, p. [270]; note [379].
- Sudakovo, Shenshins’ estate, note [118].
- Sudzha (the Province of Kursk), note [38].
- Sukhotin, M. S., L. Tolstoi’s son-in-law, p. [390]; note [62].
- [Sukhotin, T. L.], L. Tolstoi’s daughter (“Tania”), pp. [31], [60], [129], [133], [136], [167], [173], [194], [237], [262]; notes [11], [13], [62], [71], [144], [185].
- Suller, see [Sullerzhitsky].
- [Sullerzhitsky, L. A.] (“Suller”), pp. [199], [253], [258]; notes [287], [357], [367].
- Sumsk, the district of (Province of Kharkov), notes [134], [240].
- Sverbeev, D. D., p. [32]; note [69].
- Svobodnaia Mysl, a magazine edited by P. I. Biriukov, note [220].
- Swede, the, see [Langlet].
- Sweden, p. [35]; notes [71], [326].
- Swedes, the, note [378].
- “Swedish Letter, the,” see [“Letter to the Swedish Papers, a.”]
- Swift, Jonathan, p. [95].
- Switzerland, p. [237]; note [46].
- Sytin, I. D., note [5].
- Tagblatt Stokholm, see [Stockholms Dagbladet].
- Tania, see [Sukhotin, T. L.]
- Tanyeev, Sergei Ivanovich, pp. [53], [66]; notes [88], [117].
- Tarovat, p. [199].
- “Teaching of the Twelve Apostles, the,” p. [71]; note [128].
- “Thousand and One Nights, the,” p. [288].
- “Three Problems,” a story by L. Tolstoi, note [331].
- Tiflis, p. [5]; notes [9], [155].
- Tischenko, F. F., p. [96]; note [156].
- Tobolsk, Province of, notes [130], [364].
- Tod, the Hindu, p. [71].
- Tolstoi, A. A., Countess, L. Tolstoi’s aunt, p. [124]; notes [94], [176].
- [Tolstoi, A. L., Countess], L. Tolstoi’s daughter (“Sasha”), p. [194]; notes [71], [283].
- [Tolstoi, A. L., Count], L. Tolstoi’s son (“Andrusha”), p. [143]; note [208].
- “Tolstoi Annual, 1913,” notes [90], [258].
- Tolstoi, D. F., Countess, born Vesterlund, wife of Count L. L. Tolstoi, pp. [70], [146]; notes [71], [123], [216], [326].
- [Tolstoi, I. L., Count], L. Tolstoi’s son (“Ilya,” “Iliusha”), pp. [14], [70], [143], [150], [277], [391]; notes [30], [33], [85], [123], [208], [303], [322].
- [Tolstoi, L. L., Count], L. Tolstoi’s son (“Leo”), pp. [70], [146]; notes [71], [98], [123], [216], [326], [332].
- Tolstoi, M. K., Countess, born Rachinsky, first wife of Count S. L. Tolstoi, p. [70]; notes [57], [123].
- Tolstoi, M. L., Count, L. Tolstoi’s son, notes [71], [214].
- Tolstoi, M. L., see [Obolensky, M. L.]
- [Tolstoi, M. N., Countess], L. Tolstoi’s sister (“Mashenka,” “Maria Nicholaievna”), pp. [176], [246], [253], [291]; notes [121], [257], [352], [358], [370].
- Tolstoi, M. S., Countess, L. Tolstoi’s niece (“the girls”) p. [53]; note [86].
- Tolstoi Museum in Petrograd, note [223].
- [Tolstoi, N. N., Count], L. Tolstoi’s brother (“Nicholai”), p. [173]; note [253].
- [Tolstoi, O. C., Countess], born Dieterichs, first wife of Count A. L. Tolstoi (“Olga”), pp. [158], [277], [289]; notes [231], [338], [389], [394].
- [Tolstoi, S. A., Countess], L. Tolstoi’s wife (“S,” “Sonya,” “Wife”), pp. [5], [8], [10], [35], [68], [70], [86], [124], [125], [136], [150], [163], [172], [226], [231], [243], [245], [246], [256], [283], [286], [374], [404]; notes [3], [66], [71], [96], [121], [129], [199], [242], [258], [303], [359], [365], [374].
- [Tolstoi, S. L., Count], L. Tolstoi’s son (“Serezha”), pp. [70], [86], [223], [226], [258], [292]; notes [57], [96], [123], [135], [136], [257], [311], [367].
- [Tolstoi, S. N., Count], L. Tolstoi’s brother (“Sergei,” “Serezha,” “Brother S”), pp. [52], [60], [85], [246], [276], [286], [391]; notes [65], [84], [85], [86], [110], [133], [351], [360].
- [Tolstoi, S. N., Countess], born Philosophov, wife of Count I. L. Tolstoi (“Sonya,” “Daughter-in-Law”), pp. [70], [232], [277]; notes [30], [123], [322], [385].
- Tolstoi, T. L., Countess, see [Sukhotin, T. L.]
- Tolstoi, Vera S., Countess, L. Tolstoi’s niece (“The Girls”), pp. [53], [253]; note [86].
- Tolstoi, V. P., Count, the husband of L. Tolstoi’s sister, note [257].
- Tolstoyanism, p. [178].
- Tomsk, note [379].
- Transvaal, p. [395].
- [Tregubov, I. M.] (“Ivan Mikhailovich”), pp. [93], [133], [135], [139], [143], [145], [146], [181], [185], [195], [198], [253], [389], [393]; notes [148], [160], [173], [195], [196], [219].
- Trilby, p. [25].
- Trophime, a peasant, p. [59].
- Trubetzkoi, S. N., Prince, p. [181]; note [265].
- Tsurikovs, the landlords, pp. [226], [232]; note [308].
- Tula, pp. [53], [69], [89], [174], [195], [198]; notes [63], [98], [236], [325].
- Tula District Court, notes [49], [237].
- Tula, the Province of, pp. [390], [391]; notes [61], [84], [236], [261], [303].
- Tver, pp. [19], [198]; note [41].
- “Two Wars,” the article by L. Tolstoi, p. [393].
- Typist, the, p. [148].
- Ukhtomsky, E. E., Prince, p. [236]; note [334].
- Umansk, the district of (Province of Kiev), note [270].
- United States of America, notes [36], [37], [46].
- Ursin, M., see [Zdziekhovsky, M. E.]
- Usev, P. S., note [394].
- [Vanderveer] (“The Hollander”), pp. [70], [89], [146], [163]; notes [124], [125].
- Van-Duyl, note [18].
- Varia, see [Nagornov, V. V.]
- Vegetarian Review, the magazine, note [13].
- Venezuela, note [36].
- Verigin, P. V., a Dukhobor, pp. [75], [394]; notes [9], [130], [300], [364].
- Verkholensk, p. [193]; note [134].
- Verus, note [384].
- Viatka, the village of, p. [94].
- Viazemsky, Prince, p. [185].
- Viestnik Evropa, p. [236].
- Vietrova, M. F., pp. [136], [389]; note [192].
- Virgil, p. [128].
- Vivekânanda, Svami, note [127].
- Vladimir, the ikon of, p. [165].
- Vladivostok, notes [17], [134].
- Volkonsky, G. M., Prince, p. [395].
- Voronezh, the disciplinary battalion of, note [38].
- Voronezh, the prison of, note [38].
- Vrede, a Dutch magazine, note [124].
- Wagner, Richard, pp. [31], [388]; note [65].
- Walz, p. [6]; note [10].
- War Against War, Stead’s magazine, note [342].
- Westerlund, Ernest, p. [233]; note [326].
- Westrup, p. [286]; note [388].
- [What is Art?] L. Tolstoi’s book on art, pp. [88], [90], [96], [117], [120], [125], [127], [129], [136], [137], [139], [140], [144], [145], [150], [160], [161], [162], [163], [174], [175], [178], [180], [181], [182], [185], [195], [199], [206], [393], [398], [400]; notes [65], [93], [142], [181], [238], [247], [254], [255], [265], [267], [268], [269], [278].
- What is my Faith? Tolstoi’s book, p. [31].
- What Then Shall We Do? L. Tolstoi’s book, note [90].
- “Where is Thy Brother?” the article by V. G. Chertkov, p. [226]; note [312].
- “Where is the Way Out?” the article by Tolstoi, note [315].
- “Who is Right?” Tolstoi’s story, pp. [5], [392]; note [5].
- “Whom to Serve?” the book by A. I. Arkhangelsky, p. [113]; note [167].
- Willard, p. [240]; note [343].
- Witte, S. I., p. [91]; note [145].
- Women, Tolstoi’s attitude toward them, note [177].
- Workingman from Tula, a, p. [53].
- Workingman, the, p. [57].
- “Works of the St. Petersburgh Philosophic Society,” note [187].
- Works of Count L. N. Tolstoi, published by Countess S. A. Tolstoi, note [398].
- Yakutsk, note [270].
- Yakutsk, the region of, pp. [256], [390]; note [134].
- Yaremichov, p. [59].
- Yaroshenko, N. A., p. [124]; note [175].
- Yasenki, a post-office branch, pp. [35], [142], [160], [161], [167], [172].
- Yasnaya Polyana, pp. [3], [4], [5], [7], [31], [32], [33], [34], [35], [37], [52], [56], [58], [59], [60], [68], [70], [74], [78], [85], [86], [87], [88], [89], [90], [93], [136], [139], [140], [142], [143], [144], [145], [146], [148], [149], [150], [158], [159], [160], [161], [162], [163], [164], [165], [167], [168], [171], [173], [174], [175], [177], [232], [236], [237], [240], [243], [245], [253], [256], [258], [262], [265], [269], [270], [275], [276], [277], [283], [286], [289], [388], [390], [394], [406].
- Yeniseisk, the government of, note [90].