The Complete Works of Leo Tolstoy (25+ Works with active table of contents)

by Leo Tolstoy

  His life meanwhile continued as before, with the same infatuations and dissipations. He liked to dine and drink well, and though he considered it immoral and humiliating could not resist the temptations of the bachelor circles in which he moved.

  Amid the turmoil of his activities and distractions, however, Pierre at the end of a year began to feel that the more firmly he tried to rest upon it, the more Masonic ground on which he stood gave way under him. At the same time he felt that the deeper the ground sank under him the closer bound he involuntarily became to the order. When he had joined the Freemasons he had experienced the feeling of one who confidently steps onto the smooth surface of a bog. When he put his foot down it sank in. To make quite sure of the firmness the ground, he put his other foot down and sank deeper still, became stuck in it, and involuntarily waded knee-deep in the bog.

  Joseph Alexeevich was not in Petersburg--he had of late stood aside from the affairs of the Petersburg lodges, and lived almost entirely in Moscow. All the members of the lodges were men Pierre knew in ordinary life, and it was difficult for him to regard them merely as Brothers in Freemasonry and not as Prince B. or Ivan Vasilevich D., whom he knew in society mostly as weak and insignificant men. Under the Masonic aprons and insignia he saw the uniforms and decorations at which they aimed in ordinary life. Often after collecting alms, and reckoning up twenty to thirty rubles received for the most part in promises from a dozen members, of whom half were as well able to pay as himself, Pierre remembered the Masonic vow in which each Brother promised to devote all his belongings to his neighbor, and doubts on which he tried not to dwell arose in his soul.

  He divided the Brothers he knew into four categories. In the first he put those who did not take an active part in the affairs of the lodges or in human affairs, but were exclusively occupied with the mystical science of the order: with questions of the threefold designation of God, the three primordial elements--sulphur, mercury, and salt--or the meaning of the square and all the various figures of the temple of Solomon. Pierre respected this class of Brothers to which the elder ones chiefly belonged, including, Pierre thought, Joseph Alexeevich himself, but he did not share their interests. His heart was not in the mystical aspect of Freemasonry.

  In the second category Pierre reckoned himself and others like him, seeking and vacillating, who had not yet found in Freemasonry a straight and comprehensible path, but hoped to do so.

  In the third category he included those Brothers (the majority) who saw nothing in Freemasonry but the external forms and ceremonies, and prized the strict performance of these forms without troubling about their purport or significance. Such were Willarski and even the Grand Master of the principal lodge.

  Finally, to the fourth category also a great many Brothers belonged, particularly those who had lately joined. These according to Pierre's observations were men who had no belief in anything, nor desire for anything, but joined the Freemasons merely to associate with the wealthy young Brothers who were influential through their connections or rank, and of whom there were very many in the lodge.

  Pierre began to feel dissatisfied with what he was doing. Freemasonry, at any rate as he saw it here, sometimes seemed to him based merely on externals. He did not think of doubting Freemasonry itself, but suspected that Russian Masonry had taken a wrong path and deviated from its original principles. And so toward the end of the year he went abroad to be initiated into the higher secrets of the order.

  In the summer of 1809 Pierre returned to Petersburg. Our Freemasons knew from correspondence with those abroad that Bezukhov had obtained the confidence of many highly placed persons, had been initiated into many mysteries, had been raised to a higher grade, and was bringing back with him much that might conduce to the advantage of the Masonic cause in Russia. The Petersburg Freemasons all came to see him, tried to ingratiate themselves with him, and it seemed to them all that he was preparing something for them and concealing it.

  A solemn meeting of the lodge of the second degree was convened, at which Pierre promised to communicate to the Petersburg Brothers what he had to deliver to them from the highest leaders of their order. The meeting was a full one. After the usual ceremonies Pierre rose and began his address.

  "Dear Brothers," he began, blushing and stammering, with a written speech in his hand, "it is not sufficient to observe our mysteries in the seclusion of our lodge--we must act--act! We are drowsing, but we must act." Pierre raised his notebook and began to read.

  "For the dissemination of pure truth and to secure the triumph of virtue," he read, "we must cleanse men from prejudice, diffuse principles in harmony with the spirit of the times, undertake the education of the young, unite ourselves in indissoluble bonds with the wisest men, boldly yet prudently overcome superstitions, infidelity, and folly, and form of those devoted to us a body linked together by unity of purpose and possessed of authority and power.

  "To attain this end we must secure a preponderance of virtue over vice and must endeavor to secure that the honest man may, even in this world, receive a lasting reward for his virtue. But in these great endeavors we are gravely hampered by the political institutions of today. What is to be done in these circumstances? To favor revolutions, overthrow everything, repel force by force?... No! We are very far from that. Every violent reform deserves censure, for it quite fails to remedy evil while men remain what they are, and also because wisdom needs no violence.

  "The whole plan of our order should be based on the idea of preparing men of firmness and virtue bound together by unity of conviction--aiming at the punishment of vice and folly, and patronizing talent and virtue: raising worthy men from the dust and attaching them to our Brotherhood. Only then will our order have the power unobtrusively to bind the hands of the protectors of disorder and to control them without their being aware of it. In a word, we must found a form of government holding universal sway, which should be diffused over the whole world without destroying the bonds of citizenship, and beside which all other governments can continue in their customary course and do everything except what impedes the great aim of our order, which is to obtain for virtue the victory over vice. This aim was that of Christianity itself. It taught men to be wise and good and for their own benefit to follow the example and instruction of the best and wisest men.

  "At that time, when everything was plunged in darkness, preaching alone was of course sufficient. The novelty of Truth endowed her with special strength, but now we need much more powerful methods. It is now necessary that man, governed by his senses, should find in virtue a charm palpable to those senses. It is impossible to eradicate the passions; but we must strive to direct them to a noble aim, and it is therefore necessary that everyone should be able to satisfy his passions within the limits of virtue. Our order should provide means to that end.

  "As soon as we have a certain number of worthy men in every state, each of them again training two others and all being closely united, everything will be possible for our order, which has already in secret accomplished much for the welfare of mankind."

  This speech not only made a strong impression, but created excitement in the lodge. The majority of the Brothers, seeing in it dangerous designs of Illuminism,* met it with a coldness that surprised Pierre. The Grand Master began answering him, and Pierre began developing his views with more and more warmth. It was long since there had been so stormy a meeting. Parties were formed, some accusing Pierre of Illuminism, others supporting him. At that meeting he was struck for the first time by the endless variety of men's minds, which prevents a truth from ever presenting itself identically to two persons. Even those members who seemed to be on his side understood him in their own way with limitations and alterations he could not agree to, as what he always wanted most was to convey his thought to others just as he himself understood it.

  *The Illuminati sought to substitute republican for monarchical institutions.

  At the end of the meeting the Grand Master with irony and ill-will reproved Bez
ukhov for his vehemence and said it was not love of virtue alone, but also a love of strife that had moved him in the dispute. Pierre did not answer him and asked briefly whether his proposal would be accepted. He was told that it would not, and without waiting for the usual formalities he left the lodge and went home.

  CHAPTER VIII

  Again Pierre was overtaken by the depression he so dreaded. For three days after the delivery of his speech at the lodge he lay on a sofa at home receiving no one and going nowhere.

  It was just then that he received a letter from his wife, who implored him to see her, telling him how grieved she was about him and how she wished to devote her whole life to him.

  At the end of the letter she informed him that in a few days she would return to Petersburg from abroad.

  Following this letter one of the Masonic Brothers whom Pierre respected less than the others forced his way in to see him and, turning the conversation upon Pierre's matrimonial affairs, by way of fraternal advice expressed the opinion that his severity to his wife was wrong and that he was neglecting one of the first rules of Freemasonry by not forgiving the penitent.

  At the same time his mother-in-law, Prince Vasili's wife, sent to him imploring him to come if only for a few minutes to discuss a most important matter. Pierre saw that there was a conspiracy against him and that they wanted to reunite him with his wife, and in the mood he then was, this was not even unpleasant to him. Nothing mattered to him. Nothing in life seemed to him of much importance, and under the influence of the depression that possessed him he valued neither his liberty nor his resolution to punish his wife.

  "No one is right and no one is to blame; so she too is not to blame," he thought.

  If he did not at once give his consent to a reunion with his wife, it was only because in his state of depression he did not feel able to take any step. Had his wife come to him, he would not have turned her away. Compared to what preoccupied him, was it not a matter of indifference whether he lived with his wife or not?

  Without replying either to his wife or his mother-in-law, Pierre late one night prepared for a journey and started for Moscow to see Joseph Alexeevich. This is what he noted in his diary:

  Moscow, 17th November

  I have just returned from my benefactor, and hasten to write down what I have experienced. Joseph Alexeevich is living poorly and has for three years been suffering from a painful disease of the bladder. No one has ever heard him utter a groan or a word of complaint. From morning till late at night, except when he eats his very plain food, he is working at science. He received me graciously and made me sit down on the bed on which he lay. I made the sign of the Knights of the East and of Jerusalem, and he responded in the same manner, asking me with a mild smile what I had learned and gained in the Prussian and Scottish lodges. I told him everything as best I could, and told him what I had proposed to our Petersburg lodge, of the bad reception I had encountered, and of my rupture with the Brothers. Joseph Alexeevich, having remained silent and thoughtful for a good while, told me his view of the matter, which at once lit up for me my whole past and the future path I should follow. He surprised me by asking whether I remembered the threefold aim of the order: (1) The preservation and study of the mystery. (2) The purification and reformation of oneself for its reception, and (3) The improvement of the human race by striving for such purification. Which is the principal aim of these three? Certainly self-reformation and self-purification. Only to this aim can we always strive independently of circumstances. But at the same time just this aim demands the greatest efforts of us; and so, led astray by pride, losing sight of this aim, we occupy ourselves either with the mystery which in our impurity we are unworthy to receive, or seek the reformation of the human race while ourselves setting an example of baseness and profligacy. Illuminism is not a pure doctrine, just because it is attracted by social activity and puffed up by pride. On this ground Joseph Alexeevich condemned my speech and my whole activity, and in the depth of my soul I agreed with him. Talking of my family affairs he said to me, "the chief duty of a true Mason, as I have told you, lies in perfecting himself. We often think that by removing all the difficulties of our life we shall more quickly reach our aim, but on the contrary, my dear sir, it is only in the midst of worldly cares that we can attain our three chief aims: (1) Self-knowledge--for man can only know himself by comparison, (2) Self-perfecting, which can only be attained by conflict, and (3) The attainment of the chief virtue--love of death. Only the vicissitudes of life can show us its vanity and develop our innate love of death or of rebirth to a new life." These words are all the more remarkable because, in spite of his great physical sufferings, Joseph Alexeevich is never weary of life though he loves death, for which--in spite of the purity and loftiness of his inner man--he does not yet feel himself sufficiently prepared. My benefactor then explained to me fully the meaning of the Great Square of creation and pointed out to me that the numbers three and seven are the basis of everything. He advised me not to avoid intercourse with the Petersburg Brothers, but to take up only second-grade posts in the lodge, to try, while diverting the Brothers from pride, to turn them toward the true path self-knowledge and self-perfecting. Besides this he advised me for myself personally above all to keep a watch over myself, and to that end he gave me a notebook, the one I am now writing in and in which I will in future note down all my actions.

  Petersburg, 23rd November

  I am again living with my wife. My mother-in-law came to me in tears and said that Helene was here and that she implored me to hear her; that she was innocent and unhappy at my desertion, and much more. I knew that if I once let myself see her I should not have strength to go on refusing what she wanted. In my perplexity I did not know whose aid and advice to seek. Had my benefactor been here he would have told me what to do. I went to my room and reread Joseph Alexeevich's letters and recalled my conversations with him, and deduced from it all that I ought not to refuse a suppliant, and ought to reach a helping hand to everyone--especially to one so closely bound to me--and that I must bear my cross. But if I forgive her for the sake of doing right, then let union with her have only a spiritual aim. That is what I decided, and what I wrote to Joseph Alexeevich. I told my wife that I begged her to forget the past, to forgive me whatever wrong I may have done her, and that I had nothing to forgive. It gave me joy to tell her this. She need not know how hard it was for me to see her again. I have settled on the upper floor of this big house and am experiencing a happy feeling of regeneration.

  CHAPTER IX

  At that time, as always happens, the highest society that met at court and at the grand balls was divided into several circles, each with its own particular tone. The largest of these was the French circle of the Napoleonic alliance, the circle of Count Rumyantsev and Caulaincourt. In this group Helene, as soon as she had settled in Petersburg with her husband, took a very prominent place. She was visited by the members of the French embassy and by many belonging to that circle and noted for their intellect and polished manners.

  Helene had been at Erfurt during the famous meeting of the Emperors and had brought from there these connections with the Napoleonic notabilities. At Erfurt her success had been brilliant. Napoleon himself had noticed her in the theater and said of her: "C'est un superbe animal."* Her success as a beautiful and elegant woman did not surprise Pierre, for she had become even handsomer than before. What did surprise him was that during these last two years his wife had succeeded in gaining the reputation "d' une femme charmante, aussi spirituelle que belle."*[2] The distinguished Prince de Ligne wrote her eight-page letters. Bilibin saved up his epigrams to produce them in Countess Bezukhova's presence. To be received in the Countess Bezukhova's salon was regarded as a diploma of intellect. Young men read books before attending Helene's evenings, to have something to say in her salon, and secretaries of the embassy, and even ambassadors, confided diplomatic secrets to her, so that in a way Helene was a power. Pierre, who knew she was very stupid, sometimes a
ttended, with a strange feeling of perplexity and fear, her evenings and dinner parties, where politics, poetry, and philosophy were discussed. At these parties his feelings were like those of a conjuror who always expects his trick to be found out at any moment. But whether because stupidity was just what was needed to run such a salon, or because those who were deceived found pleasure in the deception, at any rate it remained unexposed and Helene Bezukhova's reputation as a lovely and clever woman became so firmly established that she could say the emptiest and stupidest things and everybody would go into raptures over every word of hers and look for a profound meaning in it of which she herself had no conception.

  *"That's a superb animal."

  *[2] "Of a charming woman, as witty as she is lovely."

  Pierre was just the husband needed for a brilliant society woman. He was that absent-minded crank, a grand seigneur husband who was in no one's way, and far from spoiling the high tone and general impression of the drawing room, he served, by the contrast he presented to her, as an advantageous background to his elegant and tactful wife. Pierre during the last two years, as a result of his continual absorption in abstract interests and his sincere contempt for all else, had acquired in his wife's circle, which did not interest him, that air of unconcern, indifference, and benevolence toward all, which cannot be acquired artificially and therefore inspires involuntary respect. He entered his wife's drawing room as one enters a theater, was acquainted with everybody, equally pleased to see everyone, and equally indifferent to them all. Sometimes he joined in a conversation which interested him and, regardless of whether any "gentlemen of the embassy" were present or not, lispingly expressed his views, which were sometimes not at all in accord with the accepted tone of the moment. But the general opinion concerning the queer husband of "the most distinguished woman in Petersburg" was so well established that no one took his freaks seriously.