Collected Shorter Fiction, Volume 2

by Leo Tolstoy

  ‘Nor can it be otherwise. Crime and evil can be successfully opposed only by the Christian method of love, and not by the heathen methods of revenge, punishment, and violence. I am sure you would like men to abstain from evil voluntarily and not from fear of punishment. You would not wish men to be like prisoners who only refrain from crime because they are watched by their gaolers. But no laws or restrictions or punishments make men averse to doing evil or desirous of doing good. That can only be attained by destroying evil at its root, which is in the heart of man. That is what we aim at, while you only try to repress the outward manifestations of evil. You do not look for its source and do not know where it is, and so you can never find it.

  ‘The commonest crimes – murder, robbery, and fraud – are the result of men’s desire to increase their possessions, or even to obtain the necessaries of life which they have been unable to procure in any other way. Some of these crimes are punished by the law, but the most important and far-reaching in their consequences are perpetrated under the wing of the law, as, for instance, the huge commercial frauds and the innumerable ways in which the rich rob the poor. Those crimes which are punished by law may indeed to a certain extent be repressed – or rendered more difficult of execution – and the criminals for fear of punishment become more prudent and cunning and invent new forms of crime which the law does not punish. But by leading a Christian life a man preserves himself from all these crimes, which result on the one hand from the struggle for money and possessions, and on the other from the unequal concentration of riches in the hands of the few. Our one way of checking theft and murder is to keep for ourselves only as much as is indispensable for life, and to give to others all the superfluous products of our toil. We Christians do not lead men into temptation by the sight of accumulated wealth, for we rarely possess more than enough for our daily bread. A hungry man, driven to despair and ready to commit a crime for a piece of bread, if he comes to us will find all he wants without committing any crime, because that is what we live for – to share all we have with those who are cold and hungry. And the result is that one sort of evil-doer avoids us, while others turn to us, give up their criminal life, and are saved, and gradually become workers labouring for the good of all.

  ‘Other crimes are prompted by the passions of jealousy, revenge, carnal love, anger and hatred. Such crimes cannot be suppressed by law. A man who commits them is in a brutal state of unbridled passion; he is incapable of reflecting on the consequences of his actions, opposition only exasperates him, and so the law is powerless to restrain these crimes. We however believe that man can find satisfaction and the meaning of life only in the spirit, and that as long as he serves his passions he can never find happiness. We curb our passions by a life of love and labour, and develop in ourselves the power of the spirit, and the more deeply and widely our faith spreads the rarer will crime inevitably become.

  ‘A third class of crime’, Pamphilius continued, ‘arises from the desire to help men. Some men – revolutionary conspirators – are anxious to alleviate the people’s lot, and kill tyrants, imagining that they are thereby doing good to the majority of the people. The origin of such crimes is the belief that one can do good by committing evil. Such crimes, prompted by an idea, are not crushed out by legal punishments: on the contrary they are inflamed and evoked by them. In spite of their errors the men who commit them do so from a noble motive – a desire to serve mankind. They are sincere, they readily sacrifice themselves and do not shrink from danger. And so the fear of punishment does not stop them. On the contrary, danger stimulates them, and sufferings and executions exalt them to the dignity of heroes, gain sympathy for them, and incite others to follow their example. We see this in the history of all nations. But we Christians believe that evil will only pass away when men understand the misery that results from it both for themselves and for others. We know that brotherhood can only be attained when we are all brothers – that brotherhood without brothers is impossible.

  ‘And though we see the errors of the revolutionary conspirators, yet we appreciate their sincerity and unselfishness, and are attracted by the good that is in them.

  ‘Which of us then is more successful in the struggle with crime and does more to suppress evil – we Christians, who prove by our life the happiness of a spiritual existence from which no evil results and whose means of influence are example and love; or you, whose rulers and judges pass sentences in accord with the dead letter of the law, ruin their victims, and drive them to the last extremity of exasperation?’

  ‘When one listens to you,’ said Julius, ‘one almost begins to think that you may be right. But tell me, Pamphilius, why are people hostile to you? Why do they persecute you, hunt you down, and kill you? Why does your teaching of love lead to discord?’

  ‘The reason of that lies not in us but outside us. Till now I have been speaking of crimes which are regarded as such both by the State and by us. These crimes constitute a form of violence which infringes the temporary laws of any State. But besides these there are other laws implanted in man – laws that are eternal, common to all men, and written in their hearts. We Christians obey these Divine, universal laws, and find their fullest, clearest, and most perfect realization in the words and life of our Master, and we regard as a crime any violence that transgresses the commands of Christ, because they express God’s law. We consider that to avoid discord we must also obey the State laws of the country we live in, but we regard the law of God, which governs our conscience and reason, as supreme, and we can only obey those human laws which do not conflict with the Divine Law. “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s.” Our struggle against crime is therefore both deeper and wider than the State’s, for while we avoid transgressing the laws of the particular country we happen to live in, we seek above all not to infringe the will of God – the law common to all human nature. And because we regard the law of God as the highest law, men hate and fear us, for they consider some particular laws as supreme – the legislation of their own country, for instance, or even very often some custom of their own class. They are incapable of becoming, or unwilling to become, real human beings, in the sense of Christ’s saying that “The truth shall make you free”. They are content with their position as subjects of this or that State or as members of society, and so they naturally feel enmity towards those who see and proclaim the higher destiny of man. Incapable of understanding, or unwilling to understand, this higher destiny for themselves, they are unwilling to admit it for others. It was of such that Christ said: “Woe unto you, Pharisees! for ye take away the key of knowledge: ye enter not in yourselves, and them that are entering in ye hinder.” They are the authors of those persecutions which raise doubts in your mind.

  ‘We have no enmity towards any man, not even towards those who persecute us, and our life brings harm and injury to no one. If men are irritated against us and even hate us, the reason can only be that our life is a thorn in their side, a constant condemnation of their own life which is founded on violence. We are unable to prevent this enmity against us, which does not proceed from us, for we cannot forget the truth we have understood, and cannot begin to live contrary to our conscience and our reason. Of this hostility which our belief provokes against us in others our Teacher said: “Think not that I come to bring peace upon earth. I come not to bring peace, but a sword!” Christ himself experienced this hostility, and he warned us, his pupils, of it more than once. He said: “The world hateth me, because its deeds are evil. If ye were of the world, the world would love you, but because ye are not of the world and I have delivered you from the world, therefore the world hateth you. The time cometh that whosoever killeth you will think that he doeth God service.”

  ‘But we, like Christ, fear not them that kill the body and then can do nothing more to us. Sufferings and the death of the flesh will not pass any man by, but we live in the light and therefore our life does not depend on the body. It is not we who su
ffer from the attacks upon us, but our persecutors and enemies, who suffer from the feeling of enmity and hatred they nurse like a serpent in their breasts. “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” There is no need to be disconcerted about this, for the truth will prevail. The sheep hear the voice of the shepherd and follow him, because they know his voice. And Christ’s flock will not perish, but increase, drawing new sheep to itself from all the countries of the earth, for the Spirit bloweth where it listeth, and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth.’

  ‘Yes,’ Julius interrupted him, ‘but are there many among you who are sincere? You are often accused of only pretending to be martyrs and glad to die for the truth, but the truth is not on your side. You are proud madmen, destroying all the foundations of social life!’

  Pamphilius made no reply, and looked sorrowfully at Julius.

  IX

  JUST then Pamphilius’s little son ran into the room and pressed close to his father’s side.

  Despite the caresses Julius’s wife had bestowed upon him, he had run away from her to find his father. Pamphilius sighed, caressed the child, and got up to go, but Julius detained him, asking him to stay to dinner and have a further talk.

  ‘It surprises me’, he said, ‘to see that you are married and have children. I cannot understand how you Christians can bring up a family while having no property. How can the mothers among you live at peace, knowing that their children are not provided for?’

  ‘Why are our children less provided for than yours?’

  ‘Because you have neither slaves nor property. My wife is much inclined to Christianity. She even at one time wished to give up our way of life, and I intended to go away with her. But she feared the insecurity and poverty she foresaw for the children, and I could not but agree with her. That was at the time of my illness. My whole way of life was repulsive to me just then and I wished to abandon it. But my wife’s fears, and the explanation given me by the physician who was treating me, convinced me that though a Christian life as you live it may be right and possible for people who have no family, it is impossible for family people, or for mothers with children: that with your outlook life itself – the human race – would cease to exist. And it seems to me that that is quite correct. So your appearance with a son greatly surprised me.’

  ‘Not only a son – there is also one at the breast and a three-year-old girl, who have remained at home.’

  ‘But I don’t understand it! Not so long ago I was ready to give up everything and become one of you. But I had children, and it was clear to me that, however good your life might be for myself, I had no right to sacrifice my children. So for their sake I remained here, living as before, that they might be brought up in the conditions in which I myself grew up and have lived.’

  ‘It is strange how differently we look at things,’ said Pam-philius. ‘We say that if adults live in the worldly way it may be excused, for they are already spoilt, but for children it is terrible. To bring them up in worldly fashion and expose them to temptation! “Woe unto the world because of occasions of stumbling; for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!” So says our Teacher, and I repeat it to you not as a retort, but because it is really true. The chief necessity for us to live as we do comes from the fact that there are children among us; those children of whom it is said: “Except ye become as little children ye shall not enter the kingdom of heaven.’ ”

  ‘But how can a Christian family manage to live without definite means of livelihood?’

  ‘According to our belief there is only one means – that of loving work for men. Your method is violence. But that method may fail and be destroyed, as riches are destroyed, and then only work and the love of men is left. We consider that love is the basis of all, and should be firmly held to and increased. And when that is so, families live and prosper. No,’ continued Pamphilius, ‘if I doubted the truth of Christ’s teaching, or hesitated to follow it, my doubts and hesitations would vanish when I thought of the fate of children brought up among the pagans in the conditions in which you and your children have been and are being brought up. Whatever arrangement of life some people may make, with palaces, slaves, and the imported produce of other lands, the life of the majority of men will remain as it should be. And the security for that life will always be the same – brotherly love and labour. We wish to exempt ourselves and our children from these conditions, and make men work for us by means of violence and not by love, and strange to say the more we apparently secure ourselves thereby, the more do we actually deprive ourselves of the true, natural, and reliable security – that of love. The greater a ruler’s power the less he is loved. It is the same with the other security – labour. The more a man frees himself from labour and accustoms himself to luxury, the less capable of work he becomes and the more he deprives himself of true and reliable security. And yet when people have placed their children in these conditions they say they have “provided for them”! Take your son and mine and send the two of them to find their way anywhere, to transmit instructions, or to do some necessary thing, and you will see which of the two will do it better. Or offer them for education, and you will see which of the two would be accepted the more readily. No! Do not make that terrible statement that a Christian life is only possible for the childless. On the contrary it might be said that a pagan life may be pardonable only for those who have no children. “But woe unto him that shall cause one of these little ones to stumble.’ ”

  Julius was silent for some time.

  ‘Yes,’ he said at last. ‘Perhaps you are right. But my children’s education has been begun, they have the best teachers. Let them learn all we know – there can be no harm in that. There is time enough both for me and for them. They can come to you when they are grown up if they find it necessary. And I can do the same when I have set them on their feet and am left free.’

  ‘Know the truth, and the truth shall make you free,’ said Pamphilius. ‘Christ gives perfect freedom at once: the world’s teaching will never give it. Farewell!’ And Pamphilius called his son and went away.

  The Christians were condemned and executed publicly, and Julius saw Pamphilius with other Christians clearing away the bodies of the martyrs.

  He saw him, but from fear of the higher authorities did not approach him or invite him to his house.

  X

  ANOTHER twenty years passed. Julius’s wife died. His life flowed on in public activity and in efforts to obtain power, which sometimes seemed within his reach and sometimes eluded him. His wealth was great and continued to increase.

  His sons had grown up; and the second, especially, began to lead an extravagant life. He made holes in the bottom of the bucket which held his father’s wealth, and in proportion as that wealth increased so did the rapidity of the outflow through those holes. And here began for Julius a conflict with his sons such as he had had with his father – anger, hatred, and jealousy.

  About this time a new Prefect was appointed and deprived Julius of favour. His former flatterers abandoned him, and he was in danger of banishment. He went to Rome to explain matters but was not received, and was ordered to return.

  On reaching home he found his son carousing with dissolute companions. A report had spread in Cilicia that Julius was dead, and the son was celebrating his father’s death! Julius lost control of himself and felled his son to the ground. He then retired to his wife’s rooms. There he found a copy of the Gospels, and read:

  ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.’

  ‘Yes,’ thought Julius, ‘he has long been calling me. I did not believe him but was refractory and wicked, and my yoke was heavy and my bu
rden grievous.’

  He sat there for a long time with the open Gospel on his knee, thinking over his whole past life and remembering all that Pamphilius had said to him at different times. At last he rose and went to his son. To his surprise he found him on his feet, and was inexpressibly glad to find that he had sustained no injury.

  Without saying a word to his son Julius went out into the street and set off towards the Christian settlement. He walked all day, and in the evening stopped at a villager’s for the night. In the room which he entered lay a man, who got up at the sound of footsteps. It was his acquaintance the physician.

  ‘No, this time you shall not dissuade me!’ cried Julius. ‘This is the third time I have started to go thither, and now I know that only there shall I find peace of mind.’

  ‘Where?’ asked the physician.

  ‘Among the Christians.’

  ‘Yes, perhaps you may find peace of mind, but you will not have fulfilled your duty. You lack manliness: misfortunes crush your spirit. Not so do true philosophers behave! Misfortunes are only the fire in which gold is tried. You have passed through a test. And now that you are wanted you run away! Now is the time to try people and yourself. You have acquired true wisdom and should employ it for the good of your country. What would happen to the people if all who have learnt to know men, their passions, and the conditions of life, were to bury their knowledge and experience in their search for peace of mind, instead of sharing them for the benefit of society? Your experience of life was gained among men and you ought to use it for their benefit.’