Family Happiness and Other Stories

by Leo Tolstoy

  To all appearance he was just an ordinary, brilliant young officer of the Guards making a career for himself; but intense and complex strivings went on within him. From early childhood his efforts had seemed to be very varied, but essentially they were all one and the same. He tried in everything he took up to attain such success and perfection as would evoke praise and surprise. Whether it was his studies or his military exercises, he took them up and worked at them till he was praised and held up as an example to others. Mastering one subject he took up another, and obtained first place in his studies. For example, while still at college he noticed in himself an awkwardness in French conversation, and contrived to master French till he spoke it as well as Russian, and then he took up chess and became an excellent player.

  Apart from his main vocation, which was the service of his tsar and the fatherland, he always set himself some particular aim, and however unimportant it was, devoted himself completely to it and lived for it until it was accomplished. And as soon as it was attained another aim would immediately present itself, replacing its predecessor. This passion for distinguishing himself, or for accomplishing something in order to distinguish himself, filled his life. On taking up his commission he set himself to acquire the utmost perfection in knowledge of the service, and very soon became a model officer, though still with the same fault of ungovernable irascibility, which here in the service again led him to commit actions inimical to his success. Then he took to reading, having once in conversation in society felt himself deficient in general education—and again achieved his purpose. Then, wishing to secure a brilliant position in high society, he learnt to dance excellently and very soon was invited to all the balls in the best circles, and to some of their evening gatherings. But this did not satisfy him: he was accustomed to being first, and in this society was far from being so.

  The highest society then consisted, and I think always and everywhere does consist, of four sorts of people: rich people who are received at court, people not wealthy but born and brought up in court circles, rich people who ingratiate themselves into the court set, and people neither rich nor belonging to the court but who ingratiate themselves into the first and second sets.

  Kasatsky did not belong to the first two sets, but was readily welcomed in the others. On entering society he determined to have relations with some society lady, and to his own surprise quickly accomplished this purpose. He soon realized, however, that the circles in which he moved were not the highest, and that though he was received in the highest spheres he did not belong to them. They were polite to him, but showed by their whole manner that they had their own set and that he was not of it. And Kasatsky wished to belong to that inner circle. To attain that end it would be necessary to be an aide-de-camp to the emperor—which he expected to become—or to marry into that exclusive set, which he resolved to do. And his choice fell on a beauty belonging to the court, who not merely belonged to the circle into which he wished to be accepted, but whose friendship was coveted by the very highest people and those most firmly established in that highest circle. This was Countess Korotkova. Kasatsky began to pay court to her, and not merely for the sake of his career. She was extremely attractive and he soon fell in love with her. At first she was noticeably cool towards him, but then suddenly changed and became gracious, and her mother gave him pressing invitations to visit them. Kasatsky proposed and was accepted. He was surprised at the facility with which he attained such happiness. But though he noticed something strange and unusual in the behavior towards him of both mother and daughter, he was blinded by being so deeply in love, and did not realize what almost the whole town knew—namely, that his fiancee had been the Emperor Nicholas’s mistress the previous year.

  Two weeks before the day arranged for the wedding, Kasatsky was at Tsarskoye Selo at his fiancee’s country place. It was a hot day in May. He and his betrothed had walked about the garden and were sitting on a bench in a shady linden alley. Mary’s white muslin dress suited her particularly well, and she seemed the personification of innocence and love as she sat, now bending her head, now gazing up at the very tall and handsome man who was speaking to her with particular tenderness and self-restraint, as if he feared by word or gesture to offend or sully her angelic purity.

  Kasatsky belonged to those men of the eighteen-forties (they are now no longer to be found) who while deliberately and without any conscientious scruples condoning impurity in themselves, required ideal and angelic purity in their women, regarded all unmarried women of their circle as possessed of such purity, and treated them accordingly. There was much that was false and harmful in this outlook, as concerning the laxity the men permitted themselves, but in regard to the women that old-fashioned view (sharply differing from that held by young people today who see in every girl merely a female seeking a mate) was, I think, of value. The girls, perceiving such adoration, endeavored with more or less success to be goddesses.

  Such was the view Kasatsky held of women, and that was how he regarded his fiancee. He was particularly in love that day, but did not experience any sensual desire for her. On the contrary he regarded her with tender adoration as something unattainable.

  He rose to his full height, standing before her with both hands on his sabre.

  “I have only now realized what happiness a man can experience! And it is you, my darling, who have given me this happiness,” he said with a timid smile.

  Endearments had not yet become usual between them, and feeling himself morally inferior he felt terrified at this stage to use them to such an angel.

  “It is thanks to you that I have come to know myself. I have learnt that I am better than I thought.”

  “I have known that for a long time. That was why I began to love you.”

  Nightingales trilled near by and the fresh leafage rustled, moved by a passing breeze.

  He took her hand and kissed it, and tears came into his eyes.

  She understood that he was thanking her for having said she loved him. He silently took a few steps up and down, and then approached her again and sat down.

  “You know . . . I have to tell you . . . I was not disinterested when I began to make love to you. I wanted to get into society; but later . . . how unimportant that became in comparison with you—when I got to know you. You are not angry with me for that?”

  She did not reply but merely touched his hand. He understood that this meant: “No, I am not angry.”

  “You said . . .” He hesitated. It seemed too bold to say. “You said that you began to love me. I believe it—but there is something that troubles you and checks your feeling. What is it?”

  “Yes—now or never!” thought she. “He is bound to know of it anyway. But now he will not forsake me. Ah, if he should, it would be terrible!” And she threw a loving glance at his tall, noble, powerful figure. She loved him now more than she had loved the tsar, and apart from the imperial dignity would not have preferred the emperor to him.

  “Listen! I cannot deceive you. I have to tell you. You ask what it is? It is that I have loved before.”

  She again laid her hand on his with an imploring gesture. He was silent.

  “You want to know who it was? It was—the emperor.”

  “We all love him. I can imagine you, a schoolgirl at the Institute . . .”

  “No, it was later. I was infatuated, but it passed . . . I must tell you . . .”

  “Well, what of it?”

  “No, it was not simply—” She covered her face with her hands.

  “What? You gave yourself to him?”

  She was silent.

  “His mistress?”

  She did not answer.

  He sprang up and stood before her with trembling jaws, pale as death. He now remembered how the emperor, meeting him on the Nevsky, had amiably congratulated him.

  “O God, what have I done! Stiva!”

  “Don’t touch me! Don’t touch me! Oh, how it pains!”

  He turned away and went to the hou
se. There he met her mother.

  “What is the matter, Prince? I . . .” She became silent on seeing his face. The blood had suddenly rushed to his head.

  “You knew it, and used me to shield them! If you weren’t a woman . . . !” he cried, lifting his enormous fist, and turning aside he ran away.

  Had his fiancee’s lover been a private person he would have killed him, but it was his beloved tsar.

  Next day he applied both for furlough and his discharge, and professing to be ill, so as to see no one, he went away to the country.

  He spent the summer at his village arranging his affairs. When summer was over he did not return to Petersburg, but entered a monastery and there became a monk.

  His mother wrote to try to dissuade him from this decisive step, but he replied that he felt God’s call which transcended all other considerations. Only his sister, who was as proud and ambitious as he, understood him.

  She understood that he had become a monk in order to be above those who considered themselves his superiors. And she understood him correctly. By becoming a monk he showed contempt for all that seemed most important to others and had seemed so to him while he was in the service, and he now ascended a height from which he could look down on those he had formerly envied. . . . But it was not this alone, as his sister Varvara supposed, that influenced him. There was also in him something else—a sincere religious feeling which Varvara did not know, which intertwined itself with the feeling of pride and the desire for preeminence, and guided him. His disillusionment with Mary, whom he had thought of angelic purity, and his sense of injury, were so strong that they brought him to despair, and the despair led him—to what? To God, to his childhood’s faith which had never been destroyed in him.

  II

  Kasatsky entered the monastery on the feast of the Intercession of the Blessed Virgin. The abbot of that monastery was a gentleman by birth, a learned writer and a starets, that is, he belonged to that succession of monks originating in Walachia who each choose a director and teacher whom they implicitly obey. This superior had been a disciple of the starets Ambrose, who was a disciple of Makarius, who was a disciple of the starets Leonid, who was a disciple of Païssy Velichkovsky.

  To this abbot Kasatsky submitted himself as to his chosen director. Here in the monastery, besides the feeling of ascendancy over others that such a life gave him, he felt much as he had done in the world: he found satisfaction in attaining the greatest possible perfection outwardly as well as inwardly. As in the regiment he had been not merely an irreproachable officer but had even exceeded his duties and widened the borders of perfection, so also as a monk he tried to be perfect, and was always industrious, abstemious, submissive, and meek, as well as pure both in deed and in thought, and obedient. This last quality in particular made life far easier for him. If many of the demands of life in the monastery, which was near the capital and much frequented, did not please him and were temptations to him, they were all nullified by obedience: “It is not for me to reason; my business is to do the task set me, whether it be standing beside the relics, singing in the choir, or making up accounts in the monastery guest house.” All possibility of doubt about anything was silenced by obedience to the starets. Had it not been for this, he would have been oppressed by the length and monotony of the church services, the bustle of the many visitors, and the bad qualities of the other monks. As it was, he not only bore it all joyfully but found in it solace and support. “I don’t know why it is necessary to hear the same prayers several times a day, but I know that it is necessary; and knowing this I find joy in them.” His director told him that as material food is necessary for the maintenance of the life of the body, so spiritual food—the church prayers—is necessary for the maintenance of the spiritual life. He believed this, and though the church services, for which he had to get up early in the morning, were a difficulty, they certainly calmed him and gave him joy. This was the result of his consciousness of humility, and the certainty that whatever he had to do, being fixed by the starets, was right.

  The interest of his life consisted not only in an ever greater and greater subjugation of his will, but in the attainment of all the Christian virtues, which at first seemed to him easily attainable. He had given his whole estate to his sister and did not regret it, he had no personal claims, humility towards his inferiors was not merely easy for him but afforded him pleasure. Even victory over the sins of the flesh, greed and lust, was easily attained. His director had specially warned him against the latter sin, but Kasatsky felt free from it and was glad.

  One thing only tormented him—the remembrance of his fiancee; and not merely the remembrance but the vivid image of what might have been. Involuntarily he recalled a lady he knew who had been a favorite of the emperor’s, but had afterwards married and become an admirable wife and mother. The husband had a high position, influence and honor, and a good and penitent wife.

  In his better hours Kasatsky was not disturbed by such thoughts, and when he recalled them at such times he was merely glad to feel that the temptation was past. But there were moments when all that made up his present life suddenly grew dim before him, moments when, if he did not cease to believe in the aims he had set himself, he ceased to see them and could evoke no confidence in them but was seized by a remembrance of, and—terrible to say—a regret for, the change of life he had made.

  The only thing that saved him in that state of mind was obedience and work, and the fact that the whole day was occupied by prayer. He went through the usual forms of prayer, he bowed in prayer, he even prayed more than usual, but it was lip-service only and his soul was not in it. This condition would continue for a day, or sometimes for two days, and would then pass of itself. But those days were dreadful. Kasatsky felt that he was neither in his own hands nor in God’s, but was subject to something else. All he could do then was to obey the starets, to restrain himself, to undertake nothing, and simply to wait. In general all this time he lived not by his own will but by that of the starets, and in this obedience he found a special tranquillity.

  So he lived in his first monastery for seven years. At the end of the third year he received the tonsure and was ordained to the priesthood by the name of Sergius. The profession was an important event in his inner life. He had previously experienced a great consolation and spiritual exaltation when receiving communion, and now when he himself officiated, the performance of the preparation filled him with ecstatic and deep emotion. But subsequently that feeling became more and more deadened, and once when he was officiating in a depressed state of mind he felt that the influence produced on him by the service would not endure. And it did in fact weaken till only the habit remained.

  In general in the seventh year of his life in the monastery Sergius grew weary. He had learnt all there was to learn and had attained all there was to attain, there was nothing more to do and his spiritual drowsiness increased. During this time he heard of his mother’s death and his sister Varvara’s marriage, but both events were matters of indifference to him. His whole attention and his whole interest were concentrated on his inner life.

  In the fourth year of his priesthood, during which the Bishop had been particularly kind to him, the starets told him that he ought not to decline it if he were offered an appointment to higher duties. Then monastic ambition, the very thing he had found so repulsive in other monks, arose within him. He was assigned to a monastery near the metropolis. He wished to refuse but the starets ordered him to accept the appointment. He did so, and took leave of the starets and moved to the other monastery.

  The exchange into the metropolitan monastery was an important event in Sergius’s life. There he encountered many temptations, and his whole willpower was concentrated on meeting them.

  In the first monastery, women had not been a temptation to him, but here that temptation arose with terrible strength and even took definite shape. There was a lady known for her frivolous behavior who began to seek his favor. She talked to him and asked him
to visit her. Sergius sternly declined, but was horrified by the definiteness of his desire. He was so alarmed that he wrote about it to the starets. And in addition, to keep himself in hand, he spoke to a young novice and, conquering his sense of shame, confessed his weakness to him, asking him to keep watch on him and not let him go anywhere except to service and to fulfil his duties.

  Besides this, a great pitfall for Sergius lay in the fact of his extreme antipathy to his new abbot, a cunning worldly man who was making a career for himself in the church. Struggle with himself as he might, he could not master that feeling. He was submissive to the abbot, but in the depths of his soul he never ceased to condemn him. And in the second year of his residence at the new monastery that ill-feeling broke out.

  The Vigil service was being performed in the large church on the eve of the feast of the Intercession of the Blessed Virgin, and there were many visitors. The abbot himself was conducting the service. Father Sergius was standing in his usual place and praying: that is, he was in that condition of struggle which always occupied him during the service, especially in the large church when he was not himself conducting the service. This conflict was occasioned by his irritation at the presence of fine folk, especially ladies. He tried not to see them or to notice all that went on: how a soldier conducted them, pushing the common people aside, how the ladies pointed out the monks to one another—especially himself and a monk noted for his good looks. He tried as it were to keep his mind in blinkers, to see nothing but the light of the candles on the altar screen, the icons, and those conducting the service. He tried to hear nothing but the prayers that were being chanted or read, to feel nothing but self-oblivion in consciousness of the fulfilment of duty—a feeling he always experienced when hearing or reciting in advance the prayers he had so often heard.