Incidentally I expressed wonder that he had not traveled more. He then spoke with some disapprobation of travel. He had lived abroad for a time, he said, and in St. Petersburg a few years, but the rest of his life had been spent mainly in Moscow and the interior of Russia. The more we talked together, the more it became clear that this last statement explained some of his main defects. Of all distinguished men that I have ever met, Tolstoi seems to me most in need of that enlargement of view and healthful modification of opinion which come from meeting men and comparing views with them in different lands and under different conditions. This need is all the greater because in Russia there is no opportunity to discuss really important questions. Among the whole one hundred and twenty millions of people there is no public body in which the discussion of large public questions is allowed; the press affords no real opportunity for discussion; indeed, it is more than doubtful whether such discussion would be allowed to any effective extent even in private correspondence or at one's own fireside.
I remember well that during my former stay in St. Petersburg, people who could talk English at their tables generally did so in order that they might not betray themselves to any spy who might happen to be among their servants.
Still worse, no one, unless a member of the diplomatic corps or specially privileged, is allowed to read such books or newspapers as he chooses, so that even this access to the thoughts of others is denied to the very men who most need it.
Like so many other men of genius in Russia, then,—and Russia is fertile in such,—Tolstoi has had little opportunity to take part in any real discussion of leading topics; and the result is that his opinions have been developed without modification by any rational interchange of thought with other men. Under such circumstances any man, no matter how noble or gifted, having given birth to striking ideas, coddles and pets them until they become the full-grown, spoiled children of his brain. He can at last see neither spot nor blemish in them, and comes virtually to believe himself infallible. This characteristic I found in several other Russians of marked ability. Each had developed his theories for himself until he had become infatuated with them, and despised everything differing from them.
This is a main cause why sundry ghastly creeds, doctrines, and sects—religious, social, political, and philosophic—have been developed in Russia. One of these religious creeds favors the murder of new-born children in order to save their souls; another enjoins ghastly bodily mutilations for a similar purpose; others still would plunge the world in flames and blood for the difference of a phrase in a creed, or a vowel in a name, or a finger more or less in making the sign of the cross, or for this garment in a ritual, or that gesture in a ceremony.
In social creeds they have developed nihilism, which virtually assumes the right of an individual to sit in judgment upon the whole human race and condemn to death every other human being who may differ in opinion or position from this self-constituted judge.
In political creeds they have conceived the monarch as the all-powerful and irresponsible vicegerent of God, and all the world outside Russia as given over to Satan, for the reason that it has "rejected the divine principle of authority."
In various branches of philosophy they have developed doctrines which involve the rejection of the best to which man has attained in science, literature, and art, and a return to barbarism.
In the theory of life and duty they have devised a pessimistic process under which the human race would cease to exist.
Every one of these theories is the outcome of some original mind of more or less strength, discouraged, disheartened, and overwhelmed by the sorrows of Russian life; developing its ideas logically and without any possibility of adequate discussion with other men. This alone explains a fact which struck me forcibly—the fact that all Tolstoi's love of humanity, real though it certainly is, seems accompanied by a depreciation of the ideas, statements, and proposals of almost every other human being, and by virtual intolerance of all thought which seems in the slightest degree different from his own.