Though during my course I made many pleasant acquaintances, and so felt less isolated than at first, I indulged in little real comradeship. But during the winter my attention was much engrossed with affairs of the heart, for I was in love three times. Yet I was overwhelmed with shyness, fearing that my love should be discovered by its object. With two of the young ladies, indeed, I had already been in love previously. Of one of them I was now enamoured for the third time. But I knew that Volodya also regarded her with passionate ecstasy. I felt that it would certainly not be agreeable to him to learn that two brothers were in love with the same young woman.
Therefore I said nothing to him of my love. But great satisfaction was afforded to my mind by the fact that our love was so pure, and that each would be ready, if needful, to make a sacrifice for the sake of the other. But that self-abnegation did not, after all, extend to Volodya, for when he heard that a certain diplomat was to marry the girl, he was disposed to slap his face and to challenge him to a duel. It happened that I had only spoken once to the young lady, and my love passed away in a week, as I made no effort to perpetuate it.
During that winter I was quite disenchanted with the social pleasures to which I had looked forward when I entered the university, in imitation of my brother Volodya. He danced a great deal, and Papa also went with his young wife to balls. But at the first one which I attended I was so shy that I declined the invitation of the Princess Kornakova to dance, declaring that I did not dance, though I had come to her evening party with the express intention of dancing a great deal. I remained silently in one place the whole evening.
Avdotya's passionate love for Papa was evident in every word, look, and action. We were always hypocritically polite to her, called her chère maman, and noted that at first she was fond of calling herself stepmother, and that she plainly felt the unpleasantness of her position. Her disposition was very amiable and she was in no way exacting.
My first examination at length arrived. It was on differential and integral calculus. I was indifferent and abstracted, but a feeling of some dread passed over me when the same young professor who had questioned me at the entrance examination looked me in the face. I answered so badly that he looked at me compassionately, and said quietly but firmly that as I should not pass in the second class I had better not present myself for examination. I went home and remained weeping in my room for three days over my failure. I even looked out my pistols, in order that they might be at hand if I should feel a wish to shoot myself. Finally, I saw my father and begged him to permit me to enter the hussars, or to go to the Caucasus.
Though he was not pleased, yet, when he saw how deep was my grief he sought to comfort me by saying that it was not so very bad, and that arrangements might be made for a different course of study. After a few days I became composed, but did not leave the house till we departed for the country. I may some day relate the sequel in the happier half of my youth.
[Tolstoy has never published the continuation, but it is generally considered that he represents himself in Constantine Levin, the hero of the greatest of his stories, and that thus we gain an insight into his mature thoughts.]
My Confession
Count Lyof N. Tolstoy in writing this work expressed himself in such independent terms that it could not be published in Russia, but was issued in Geneva in 1888, by the firm of Elpidine, who had printed in 1886 his "What is my Life," and in 1892 brought out his "Walk in the Light." The books thus issued in the original Russian version outside of the famous author's native land are all purely spiritual, and are written in the most elevated tone. But Tolstoy's mode of interpreting the Scriptures is not approved by the Holy Synod of the Eastern Orthodox Church, or Russo-Greek Communion, and thus most of his treatises which come within the strictly religious category are classed amongst the "Forbidden Books" of modern Russian literature. In this "Confession" Tolstoy emphatically strikes the keynote which is the motif of all his didactic writings. It is an affirmation of the principle that the pure spirit of religion, apart from external dogma, is the really precious factor of life. He follows the same strain in his "What I Believe," and his "Christianity of Christ." The following synopsis is translated and summarised from the original Russian.