Chapter VIII

; and also the _Recollections_ in the _Children’s Magazine_, Mayak, 1913, by V. S. Morosov, a former pupil of the Yasnaya Polyana school in the beginning of the Sixties).

[103] A village within four versts from Yasnaya Polyana.

[104] Leonilla Fominishna Annenkov (1845–1914), an old friend of Tolstoi’s and an adherent of his philosophy, the wife of a Kursk landlord, the well-known scholarly lawyer, K. N. Annenkov (1842–1910). She made the acquaintance of Tolstoi in 1886 and from that time on corresponded very much with him. Completely sharing the opinions of Tolstoi, she applied them with a rare sequence to life and she was noted for her remarkable abundance of love which attracted every one who met her. Tolstoi valued her highly, considering that she had “a clear mind and a loving heart.”

[105] _Farther on one line is crossed out._ A note of Princess M. L. Obolensky in the copy at the disposal of the editors.

[106] It weighed upon him that certain persons to whom he did not want to show his Journal had read it nevertheless. In the last years of his life he was compelled to hide the current Journal somewhere in his rooms, and the finished note-books he gave away in safe keeping.

[107] A village four versts from Yasnaya Polyana, where the Chertkovs lived in summer.

[108] Declaration of Faith.

[109] The note of July 19, 1896, he evidently originally inserted in a note-book from which he later wrote it out in his Journal.

[110] Tolstoi’s brother, Count S. N. Tolstoi.

[111] This article under the title of “How to Read The Gospels and What Is Its Essence” was printed at first in the edition of _The Free Press_, 1898, and after in 1905 in Russia. (See the complete works of Tolstoi published by Sytin, Popular Edition, Volume XV.) The central thought of this article is that in order to understand the true meaning of the Gospels, one has to penetrate those passages which are completely simple, clear and understandable. Tolstoi advises all those who wish to understand the true meaning of the Gospels to mark everything which is for them completely clear and understandable with a blue pencil and marking at the same time with a red one, around the words marked in blue, the words of Christ Himself as differing from the words of the Apostles. It is those places marked by the red pencil which will give the reader the essence of the teaching of Christ. Tolstoi in his own copy of the Gospels made such marks which he mentions later in the Journal with the words: “Marked the Gospels.”

[112] Hadji Murad, one of the boldest and most remarkable leaders of the Caucasian mountaineers who played a big rôle in the struggle of the mountaineers with the Russians in the Forties of the Nineteenth Century. In 1852 he was killed in a skirmish with the Cossacks. Tolstoi heard much about him as early as the beginning of the Fifties, when he himself took part in the fight with the mountaineers. A month after the above-mentioned note in the Journal, Tolstoi made a rough sketch of his story, _Hadji Murad_, on which he worked with interruptions until 1904. This story was printed for the first time in his _Posthumous Literary Works_ (published by A. L. Tolstoi, Volume III, 1912.) It is interesting to compare the introduction to it with the above note of Tolstoi’s in his Journal.

[113] As in the copy at the disposal of the editors.

[114] Afanasie Afanasevich Fet (Shenshin) (1820–1892), a Russian lyric poet and translator and friend of the Tolstoi family. Concerning the relations of Tolstoi with him, see _My Recollections_, by Fet (Volume II, 1890) and _The Biography of L. N. Tolstoi_ by Biriukov. In the letter of November 7, 1866, Tolstoi wrote to Fet: “You are a man whose mind, not to speak of anything else, I value higher than any one of my acquaintances’ and who in personal intercourse is the only one who gives me that bread by which it is _not alone_ that man lives.” Later Tolstoi and Fet became estranged from each other.

[115] Kant, the German philosopher (1724–1804). For the opinions of Tolstoi about him see the Journal, February 19, and September 22, 1904, and September 2, 1906; August 8th, 1907; March 26, 1909. _Kant’s Thoughts_, selected by Tolstoi, were published by _Posrednik_, Moscow, 1906.

[116] As a sixth sense, Tolstoi recognised the muscular sense. See the note of October 10, 1896.

[117] S. I. Tanyeev.

[118] The Shenshins--Tula landlords who lived on their estate, Sudakovo, five versts from Yasnaya Polyana.

[119] Prosper St. Thomas, tutor of Tolstoi and his brothers. The incident mentioned in the Journal produced a tremendous impression on Tolstoi. “It may have been that this incident was the cause of all the horror and aversion to all kinds of violence which I experienced throughout life,” Tolstoi wrote afterwards in his recollections. (See P. Biriukov: _The Biography of L. N. Tolstoi_, Moscow, issued by _Posrednik_, Volume I, pages 99–100.) In Tolstoi’s story _Boyhood_, St. Thomas is pictured under the name of Saint Jerome. The incident mentioned here is described in Chapters XIV, XV and XVI of that story.

[120] Written in English in the original.

[121] Tolstoi, together with Countess S. A. Tolstoi, visited his sister, Countess Maria Nicholaievna, living in the convent of Shamordino near the Optina Desert. In his letter to her of September 13, 1896, Tolstoi wrote, “With great pleasure and emotion I recall my stay with you.”

[122] The story, _Hadji Murad_. See Note 112.

[123] Count Sergei Lvovich, with his wife, Countess Maria Constantinovna (born Rachinsky, who died in 1899); Count Ilya Lvovich, with his wife, Countess Sophia Nicholaievna, and Count Leo Lvovich, with his wife, the Countess Dora Fedorovna.

[124] The Dutchman, Van-der-Veer, refused military service, as he declared in his letter to the Commander of the National Guard, on the grounds that he hated every kind of murder of men as well as of animals, especially murder at the order of other people. The military authorities sentenced him to three months’ solitary confinement. Later Van-der-Veer for several years published a magazine with a Christian tendency called _Vrede_.

[125] Van-der-Veer’s letter, with the appendix by Tolstoi under the title “The Beginning of the End” was printed in the edition of _The Free Press_, 1898, England, later in Russia in the _Obnovlenia_, Petrograd, 1906, which was soon confiscated.

[126] Alexandra Mikhailovna Kalmikov, a noted worker for popular education, who turned to Tolstoi with the request that he express himself in regard to the order then given by the Minister of the Interior to close the committees on illiteracy. In answer to her letter, Tolstoi expressed his opinion about the activity of the Russian Government in general and about the methods of resisting it used by the Liberals. His answer, under the title of “A Letter to the Liberals,” in revised form was printed in full in the publication of _The Free Press_: “Concerning the Attitude Towards the State” (England, 1898) and with omissions in the publication of _Obnovlenia_ (Petrograd, 1906,) which was confiscated.

[127] _Ioga’s Philosophy. Lectures on Rajah Ioga or Conquering Internal Nature, by Swâmi Vivekânanda_, New York, 1896.

[128] “The Teaching of the Twelve Apostles,” discovered in 1883. A document of the Christian literature of the First Centuries. Tolstoi translated it from the Greek and twice wrote a preface to it: in 1885 and twenty years later, in 1905. The passage mentioned in the Journal reads this way: “It is not good to love only those who love you. Heathens do the same. They love their own and hate their enemies and therefore they have enemies, but you should love those who hate you and then you will have no enemies.”

[129] Daniel Pavlovich Konissi, a Japanese, converted to the Greek Church, who studied in the Kiev Theological Academy, then came to Moscow and here made the acquaintance of Tolstoi. Later he became professor in the University in Kioto. Translated _Lao-Tze_ from the Chinese into the Russian (this translation was printed at first in _Problems of Philosophy and Psychology_ and later in separate pamphlet, _Lao-Se_, Tao-Te-King, Moscow, 1913.) For D. P. Konissi see article of I. Alexeev, “The Skies Are Different--the People Are the Same” (in the paper, _Nov_, 1914, No. 154.)

About the Japanese who visited him, Tolstoi wrote to Countess S. A. Tolstoi, September 26th: “This morning the Japanese arrived. Very interesting, fully educated, original and intelligent and free-thinking. One an editor of a paper, evidently a very rich man and an aristocrat there, no longer young; the other one, a little man, young, his assistant, also a literary man” (_Letters of Tolstoi to his Wife_, Moscow, 1913, page 507).

[130] Peter Vasilevich Verigin, the leader of the Dukhobors, when in exile in the town of Obdorsk, in the province of Tobolsk, wrote to Tolstoi about his life and expounded his views on the printing of books. Tolstoi’s reply, written on October 14, 1896, in which he answered the objections of Verigin against the printing of books, was printed in the book, _The Letters of the Dukhobor Leader, P. V. Verigin_, published by _The Free Press_, 1901, England. See also the letter of P. V. Verigin on his acquaintance with Tolstoi printed in the International Tolstoi Almanac compiled by P. A. Sergienko (issued by _Kniga_, 1909).

[131] _Further in Tolstoi’s manuscript, one page has been crossed out._ A note by M. L. Obolensky in the copy in possession of the editors.

[132] This letter was printed at first in an issue of _The Free Press_, No. 8, 1898, England, and later in Russia in _Obnovlenia_, Petrograd, 1906, and was confiscated.

[133] Brother of Tolstoi, Count S. N. Tolstoi.

[134] A peasant of the province of Kharkov in the district of Sumsk, Peter Vasilevich Olkhovik. Refused military service October 15, 1895, at recruiting, in the city of Bielopolie, province of Kharkov. Was sentenced by the Vladivostok military court to three years in a disciplinary battalion. The letters of Olkhovik to his relatives and acquaintances about his refusal were published by _The Free Press_, 1897, England, and in 1906 in Russia by _Obnoblenia_ (and were confiscated). Influenced by Olkhovic, the private, Cyril Sereda, also refused military service, with whom Olkhovic became friendly on the steamer on the way to Siberia, where he was appointed for service. Both of them were turned over to the Irkutsk disciplinary battalions. Tolstoi’s letter to the commanding officer of the regiment, in which he asks him “as a Christian and as a kind man to have pity on these people ...” was printed at first also in _The Free Press_ and afterwards in various publications in Russia. (See the Complete Works of Tolstoi, published by Sytin: subscribed edition, Volume XX, popular edition, Volume XXII.) On the effect that Tolstoi’s letter produced on the officer of the regiment, Tolstoi himself wrote the following in a letter to P. A. Boulanger, March 29, 1898: “Recently I was surprised, and very pleasantly, by a letter from a man exiled administratively from Verkholensk, who writes that the commanding officer of the disciplinary battalion in Irkutsk openly told Olkhovich and Sereda that my appeal for them saved them from corporal punishment and shortened their sentence. Let a thousand letters pass in vain: if but one has such a result, then one ought to write unceasingly.” The fate of P. V. Olkhovich was as follows: From the disciplinary battalion he was exiled for eighteen years to the district of Yakutsk, where he lived together with the exiled Dukhobors until 1905, when together with them he went to America. At the present moment he is living in California.

[135] Edward Carpenter, a noted contemporary English thinker, some of whose works Tolstoi valued highly. Carpenter’s article, “Contemporary Science,” was later translated into Russian by Countess Tolstoi and printed with a preface by Tolstoi in the magazine _Sieverni Viestnik_ (1898, No. 3), later it was issued separately (_Posrednik_, Moscow, 1911).

[136] Count Sergei Lvovich Tolstoi (born, 1863), eldest son of Tolstoi.

[137] To the Ekaterinograd disciplinary battalion were sentenced the Dukhobors (41 in number) who had refused military service, while being in actual military service ... See _The Dukhobors in the Disciplinary Regiment_, published by _The Free Press_, 1902, England, where was printed also the letter of Tolstoi to the commanding officer of the regiment. Stating those religious convictions of the Dukhobors for which they suffered persecutions and calling their acts ..., Tolstoi asked the commanding officer to do all that he could to lighten their fate. The letter of Tolstoi produced a softening effect on the commanding officer.

[138] Vladimir Vasilevich Stasov (1824–1906), a critic of art and music and the librarian of the Imperial Public Library in Petrograd, a friend of the Tolstoi family. When, after Stasov’s death, his friend, the sculptor, I. Y. Ginzburg, asked Tolstoi to write his recollections of him, in the compilation, “To The Memory of V. V. Stasov,” Tolstoi in his letter of November 7, 1907, replied that it was difficult for him to write about Stasov on account of “the misunderstanding” which had taken place between them: “the misunderstanding consisted in that Vladimir Vasilevich Stasov loved and valued prejudicially in me that which I did not value and could not value in myself, and in his goodness forgave me that which I valued and value in myself above everything else,--that by which I lived and live. With every other man such a misunderstanding would lead, if not to hostility then to a coolness, but the gentle, kind, spontaneous, warm nature of Vladimir Vasilevich and at the same time, his childlike clarity, was such, that I could not help succumbing to his influence and loving him without any thought of the difference of our points of view. I shall always remember our good friendly relationship with emotion.”

[139] Nicholai Nicholaievich Gay, the son of the old friend of Tolstoi, N. N. Gay.

[140] These thoughts were called forth in Tolstoi by a letter received on October, 1896, from V. V. Rakhmanov, who, being acquainted with this work of Tolstoi, found it written in a cold and didactic tone and advised Tolstoi to abandon it.

[141] See Journal, Oct. 20, 1896. Thoughts 9 and 10.

[142] This served as a beginning to Tolstoi’s book, _What Is Art?_ completed by him only in 1898.

[143] The initials I. G. C. in the original.

[144] The Spaniard, Demetrio Zanini, wrote from Barcelona to Tolstoi that the members of a certain club, who were his admirers, decided to offer him a present of a splendid inkwell, money for the purchase of which was being collected by subscription. At the request of Tolstoi, his daughter, Tatiana Lvovna, wrote to Zanini, saying that he preferred this money to be used for some good work. In answer to this, Zanini informed Tolstoi that they had already collected about 22,500 francs. Tolstoi explained in a letter to him the miserable condition of the Dukhobors and suggested using the money collected for their help.

[145] A close friend of Tolstoi, Senator Alexander Mickailovich Kuzminsky, president at this time of the St. Petersburg District Court. The finance-Minister, S. Y. Witte, wanted to communicate with Tolstoi through A. M. Kuzminsky, hoping to call forth his approval in the matter of his introducing the government sale of vodka and the founding of temperance societies. Tolstoi’s letter to A. M. Kuzminsky, in which he answered Witte’s proposal in the negative, with the omission of the harsh opinions concerning General Dragomirov (the author of the periodical, _The Soldier’s Manual_, which was being displayed in the barracks) was printed in the bulletin of the Tolstoi Museum Society, 1911, Nos. 3 to 5.

[146] This article has remained unfinished and up to the present has not been printed anywhere.

[147] Ilya Efimovich Repine, an old acquaintance of Tolstoi and one of his most favourite Russian painters. On the occasion of the celebration of his twenty-fifth year of artistic work, I. E. Repine wrote a letter in the _Novoe Vremia_, 1896, No. 7435, Nov. 7th, expressing gratitude to all those who honoured him, in which among other things he said, when comparing the work of artists with the work of teachers, officials, bookmakers, doctors, agricultural workers, “We are the lucky ones, our work is play.”

[148] Ivan Michailovich Tregubov, a friend and follower of Tolstoi, later a noted student of religious sects.

[149] Ivan Ivanovich Gorbunov (Posadov), an adherent of Tolstoi’s views and a close friend of his; an active contributor and from 1897 the editor-publisher of _Posrednik_, and his brother, Nicholai Ivanovich, a performer (pianist and reader).

[150] Paul Alexandrovich Boulanger, a friend and adherent of Tolstoi’s views, author of several works on Oriental religions published by _Posrednik_.

[151] Gabriel Andreevich Rusanov (1844 to 1907), friend and adherent of Tolstoi’s views; a small landowner in the province of Voronezh. Until 1884 he was a member of the Kharkov district court. In his will, among other things, he wrote the following: “Already at the age of fourteen or fifteen (now I am about fifty-seven) I ceased to be Orthodox and lived until the age of thirty-eight as an atheist. At thirty-eight, thanks to the greatest of men, Leo Tolstoi, I acquired faith in God and believed in the teaching of Christ. Tolstoi gave me happiness. I became a Christian.” For several decades G. A. Rusanov was confined to his arm-chair with an incurable disease--consumption of the spinal cord; notwithstanding his illness, he preserved his full freshness of mind up to the end of his life, reading much and being possessed of a rich memory. A splendid student in Russian and foreign literature, and noted for his extraordinary artistic instinct, Tolstoi valued his opinions, especially in regard to his own literary writings.

[152] Alexander Borisovich Goldenweiser, friend and follower of Tolstoi, professor in the Moscow Conservatory. Tolstoi valued his piano playing highly and loved it very much. Towards the end of Tolstoi’s life, A. B. Goldenweiser visited him often and took a close interest in his life. In 1910, according to Tolstoi’s wish, he acted in the capacity of witness to his will.

[153] Chromatic phantasy and fugue by Bach.

[154] Anton Stepanovich Arensky (1861–1906), a celebrated Russian composer, later personally acquainted with Tolstoi.

[155] See Note 144. Receiving a letter from Zanini that the collection reached to 31,500 francs, Tolstoi in his letter to him of December 6, 1896, asked that this money be transferred through the Tiflis bank to his Caucasian friends, who were in charge of helping the Dukhobors. At the end of his letter he wrote that he was touched by “this sign of sympathy” which the Spaniards expressed for him in this unusual way. This money, though, was never received by Tolstoi, nor was the inkwell. (See _Letters of Count L. N. Tolstoi to his Wife_, Moscow, 1913, page 516.)

[156] This story of F. F. Tistchenko under the title, _Daily Bread_ (A true tale of the sufferings of a village School teacher), was printed with a letter of Tolstoi in _Knizhki Nedieli_, 1897, No. 10, and later in the collection of _Tales_ by Tistchenko.

[157] Princess Gorchakov, a distant relative of Tolstoi, a lady-in-waiting, and principal of one of the Moscow gymnasiums.

[158] Anatol Fedorovich Koni, a well-known jurist, a member of the Imperial Council and a writer. Became acquainted with Tolstoi in the eighties and wrote recollections of him (see his book, _On the Path of Life_, Volume II, 1913). He gave Tolstoi the theme for _Resurrection_ (see Note 23).

[159] Maria Fedorovna Kudriavtsev, an adherent of Tolstoi’s views.

[160] _The Appeal_, under the title _Help_, was written and signed by P. I. Biriukov, I. M. Tregubov and V. G. Chertkov. This was an appeal to society to render assistance to the persecuted Dukhobors “by money sacrifices, so as to ease the sufferings of the old, the sick and the young, as well as by lifting one’s voice in defence of the persecuted.” _The Appeal_ was spread by the authors in manuscript and in typewritten copies and among other things was delivered to many persons of high position. Tolstoi wrote the appendix to it, in which he explained the significance of the act of the Dukhobors towards the realisation of Christianity in our life. _Help!_ was printed with Tolstoi’s appendix by _The Free Press_ (1897, England). The appendix is printed also in the _Full Collected Works of Tolstoi_, published by Sytin, subscribed edition, Volume XVI, popular edition, Volume XIX.

[161] The editors were unable to ascertain the author of the history of music which Tolstoi was reading.

[162] Jean Batiste Faure, the celebrated French singer and composer (in the second half of the Nineteenth Century), author of Tolstoi’s favourite duet, “The Crucifix.”

[163] Vasili Stepanovich Perfileev, a former Moscow Governor, a friend of Tolstoi in the fifties and sixties, and a distant relative of the Tolstois.

[164] An omission in the copy in possession of the editors.

[165] This theme was not executed by Tolstoi. A work under a similar title begun by him in 1883 was printed in Volume III of _The Posthumous Literary Works of Tolstoi_, issued by A. L. Tolstoi.

[166] Katiusha Maslov and Nekhliudov, the principal characters of the novel.

[167] Alexander Ivanovich Arkhangelsky (1857–1906), an adherent of Tolstoi’s views, about whom after his death in the letter of October 26, 1906, Tolstoi wrote: “This was one of the best men I ever happened to know in my life.” A. I. Arkhangelsky was a veterinary surgeon in the district of Bronnitsk, Province of Moscow. Later, becoming acquainted with the works of Tolstoi, he left his position, considering it impossible to apply against the peasants the compulsory measures required of him as veterinary surgeon, and became a watch-maker, by which he supported himself until his death. His work, _Whom to Serve?_ is devoted to explaining the question of the incompatibility ... with the service to God. When he read this work in manuscript in 1895, Tolstoi wrote Arkhangelsky that “it will do the people much good and will advance the word of God.” This work was issued only in 1911 in the Russian language by the publishing house, “_Vozrozhdenie_,” in Bourgas (Bulgaria). The same publishing house issued a biography of A. I. Arkhangelsky compiled by Kh. N. Abrikosov. Extracts from _Whom to Serve_ signed by the pseudonym, “Buka,” were printed by Tolstoi in _The Reading Circle_. It should be also mentioned that the publication of the _Veterinary Manual_ compiled by Arkhangelsky was suspended at one time by the censor, who demanded that it include the compulsory regulations. Protesting against this, Arkhangelsky wrote a remarkable letter to I. I. Gorbunov which Tolstoi included in his _Archives of L. N. Tolstoi_, No. 5. This letter formed the basis of the article, “Whom To Serve.” Later the veterinary manual was issued by Posrednik.

[168] Prince Ilya Petrovich Nakashidze, a Georgian writer, a close adherent of Tolstoi’s ideas.

[169] Tolstoi had the intention of writing (but did not write) an introduction to the Russian translation of the Philosophical Work of A. A. Spier, which was to have appeared in _Problems of Philosophy and Psychology_.

[170] Tolstoi was considering at this time an appeal against the existing social-political order.

[171] An omission in the copy in possession of the editors.

[172] Stepan Andreevich Behrs, Tolstoi’s brother-in-law, author of _Recollections About Count L. N. Tolstoi_ (Smolensk, 1894), now dead.

[173] V. G. Chertkov and P. I. Biriukov, and later also I. M. Tregubov, were exiled after a search of their homes: V. G. Chertkov abroad--P. I. Biriukov to Bausk in Courland, and I. M. Tregubov to Goldingen, also in Courland. The cause of exiling was the writing of an appeal to help the persecuted Dukhobors (see Note 160) and their activity in behalf of the Dukhobors and the persecuted sects in general. See the memoirs of P. I. Biriukov, “The Story of My Exile,” printed in the publication _O Minuvshen_ (Petrograd, 1909). These memoirs contain several letters by Tolstoi to Biriukov.

[174] Tolstoi went to take leave of the Chertkovs who were then living in Petrograd.

[175] Nicholai Alexandrovich Yaroshenko (1846–1898), a well-known artist, to whose brush belongs also the portrait of Tolstoi, painted in 1895.

[176] Countess Alexandra Andreevna Tolstoi (1817–1904), a second cousin of Tolstoi, lady-in-waiting to the Empress. Tolstoi in his youth was on friendly terms with her. His correspondence with the Countess A. A. Tolstoi, with the addition of a memoir by her, was published by the Tolstoi Museum Society, Petrograd, 1911. In reference to this meeting with her, mentioned by Tolstoi in the Journal, see the memoirs (pages 71, 72 of the above mentioned publication). About this same meeting and about the visit to Petrograd in general, Tolstoi wrote to V. G. Chertkov the following (February 15, 1897): “St. Petersburg gave me a most joyous impression. Of course the principal thing was the meeting at your house. The depressing impression was my conversation with A. A. Tolstoi. The terrible thing was not only the coldness, but the cruelty and the forcing oneself into one’s soul and the violence, the very same which had estranged us. What a bad belief it is, which makes good people so cruel and therefore so insensible to the spiritual condition of others. Believe word for word as I do, otherwise if you are not exactly my enemy, still you are a stranger.” It should be noted that from the autumn of 1895, for the course of several years, Tolstoi did not write at all to the Countess A. A. Tolstoi.

[177] In considering Tolstoi’s opinions concerning women found in the Journal, one should be particularly careful to avoid misunderstanding. First, Tolstoi, wishing from natural delicacy to make his remarks impersonal, often generalised his private impressions and observations from intercourse with separate individuals, and therefore these remarks in reality carried no reflection whatever against all women in general.

Second, even in those instances where Tolstoi consciously expressed himself adversely about women in general, he had in mind the most commonplace modern woman with her adverse qualities.

But in his mind he absolutely discriminated in favour of the intelligent, religious woman whom seldom he happened to meet in life and who always attracted his attention. So, for instance, he valued very highly the distant relative who brought him up, T. A. Ergolsky, for her self-sacrificing life; Mmes. M. A. Schmidt and L. F. Annenkov he respected for their true religious lives, and among the women writers he especially valued an American, Lucy Mallory, for her exceptional writings, from which he selected many thoughts for _The Reading Circle_. For women of this type he always had the greatest respect, recognising fully their merits and their great significance to humanity. In his literary works, Tolstoi, as is known, frequently reproduced the highest type of woman (for instance, Pashenka in _Father Sergius_, or the old woman, Maria Semenovna in _The Forged Coupon_). Also in his other writings, Tolstoi did not always express himself adversely about women, as can be seen, for instance, from the following extracts:

“Oh, how I would like to show to woman the whole significance of chaste women. The chaste woman (not in vain is the legend of Mary) will save the world.” (Journal, August 3, 1898.)

“One of the most necessary tasks of humanity consists in the bringing up of chaste women.” (Journal, August 24, 1898.)

“The virtues of men and women are the same; temperance, truthfulness, kindness; but in the woman, these same virtues attain a special charm.” (_The Reading Circle_, June 2.)

“Men cannot do that highest, best work, which brings men more than anything else nearer to God--the work of love, the work of complete self-surrender to him whom you love, which good women have done so well and so naturally, are doing, and will do. What would happen to the world, what would happen to us men, if women had not that quality and if they did not exercise it ... Without mothers, helpers, friends, comforters, who love in a man all that is best in him, and who with a suggestion hardly to be noticed, call forth and support all the best in him--without such women it would be bad to live in this world. Christ would not have had Mary and Magdalene; Francis of Assisi would not have had Clara; the Decembrists would not have had their wives with them in exile; the Dukhobors would not have had their wives who did not hold their husbands back, but supported them in their martyrdom for truth, there would not have been those thousands and thousands of unknown women, the very best, as everything that is unknown, the comforters of the drunken, the weak, the debauched, those for whom the consolations of love are more necessary than for any one else. In this love, whether it is directed to Kukin or to Christ, is the principal, great and irreplaceable strength of women.” (Appendix to Chekhov’s story, _Dushechka_.)

[178] _On Life_--a religious-philosophic work by Tolstoi, written by him in 1887 and printed in all his collected works. An abbreviation of this work and an exposition of it written in simple language for plain readers was made by an American, Bolton Hall, and was approved by Tolstoi and printed under the title, _Life, Love and Death_. Later a translation of this under the title, _True Life_, appeared in an issue of the Ethical Artistic Library, Moscow, 1899. See article of Bolton Hall in the _International Tolstoi Almanac_ compiled by P. A. Sergienko (Kniga, 1909).

[179] See _Letters of L. N. Tolstoi to his Wife_, Moscow, 1913, pages 518 to 519.

[180] Tolstoi made a mistake of one year: the battle against the Caucasian mountaineers in which he took part in the capacity of an artillerist, took place February 18, 1853. (See P. Biriukov’s _Biography of Tolstoi_, Volume I, page 226.) Nine years after the above mentioned note, February 18, 1903, Tolstoi wrote to Rusanov: “To-day it is fifty-three years since hostile enemy shells struck the wheel of that cannon which I directed. If the muzzle of the gun from which the shell emerged had deviated 1-10,000ths of an inch to one side or another, I would have been killed and I would no longer have lived. What nonsense. I would have existed in a form now inconceivable to me.”

[181] _What Is Art?_

[182] Matthew Arnold (1822–1888), a well-known English poet, critic and student of literature. Shortly before his death, Arnold printed an article in _The Fortnightly Review_, devoted to the critical analysis of _Anna Karenin_ and some of the religious philosophic writings of Tolstoi. (See _Novoe Vremia_, December 11, 1887, the article, “An English Critic on Leo Tolstoi.”) The thought quoted by Tolstoi was expressed by Arnold in his article, “The Problems of Modern Criticisms” (a Russian translation was issued by _Posrednik_). Tolstoi valued the writings of Arnold highly, especially his book, _Literature and Dogma_, of which a Russian translation was published by _Posrednik_ under the title, _Wherein Lies the Essence of Christianity and Judaism_ (Moscow, 1907).

[183] Tolstoi, for the sake of an airing, rode about ten versts to a dressmaker, for the dress of Nadezhda Mikhailovna Yushkova.

[184] Jules and Leo Edwardovich Konius, the violinist and the pianist.

[185] Countess T. L. Tolstoi and Count Mikhail Adamovich Olsuphiev performed two small plays, _Feminine Nonsense_ by I. L. Stcheglov and _The Lady Agreeable In All Respects_.

[186] According to the copy in possession of the editors.

[187] Evidently a mistake in the copy in possession of the editors. This extract refers not to Book VII, but to Book VI of _Politics_. The quotation cited by Tolstoi reads in the Russian translation of Prof. S. A. Zhebelev in this way: “In a state enjoying the best organisation, and uniting in itself men absolutely just, and not relatively just (in relation to this or that political system), the citizens should not lead a life such as is led by craftsmen or merchants (such a life is ignoble and is contrary to virtue); the citizens of the state planned by us should likewise not be agricultural workers, because they will be in need of leisure for the development of their virtue.” Aristotle’s _Politics_: Works of the Petrograd Philosophic Society, Petrograd, 1911, pages 318, 319.

[188] An omission in the copy in possession of the editors.

[189] The editor knows nothing about the acquaintanceship of Tolstoi with Madame Shorin.

[190] Countess A. M. Olsuphiev, who had been on friendly terms with Tolstoi. In a note to V. G. Chertkov, written on a piece of proof of _Resurrection_, June 8, 1899, Tolstoi communicated: “I have a sorrow. Anna Mikhailovna Olsuphiev died.”

[191] A village near Nicholskoe, as well as the village Shelkovo, mentioned below.

[192] A young lively girl, whom Tolstoi met at the Chertkovs’ when they lived in the summer of 1896 near Yasnaya Polyana. Being arrested on suspicion of revolutionary activity and imprisoned in the fortress of Peter and Paul, she committed suicide by setting herself on fire.

In the letter to V. G. Chertkov, Tolstoi wrote:

“In Petersburg on February 12th the following occurred: Vietrova, Maria Fedosievna, whom you know and whom I knew, a student confined in the House of Detention before Trial in the strike case, little connected with it, was transferred to the fortress of Peter and Paul. There, as they say and surmise, after inquiry and violation (that is still unestablished) she poured kerosene on herself, set fire to it and on the third day died. Her comrades who visited her, kept on bringing her things, which were accepted, and only after two weeks, were they told that she had burnt herself. The youth, all the students, up to three thousand persons (there were some also from the Theological Seminary) gathered in the Kazan Cathedral for the service of the dead. They were not permitted, but they themselves began to sing “Eternal Memory” and with wreaths, intended to march on the Nevsky Prospect, but were not permitted, and they went along Kazan Street. Their names were taken and they were let free. Every one is indignant. I receive letters and people come and tell me about it. I feel great pity for all who take part in these affairs, and I have a greater and greater desire to explain to people how they ruin themselves simply because they neglect that law (or they do not know it) which was given by Christ and which frees from such deeds and from the participation in them.”

Tolstoi approached A. F. Koni for advice, whether it were possible to publish what was authentically known about this terrible case, and secondly about “what to do in order to resist” this kind of event?

[193] _Two lines crossed out by Tolstoi._ A note by M. L. Obolensky in the copy in possession of the editors.

[194] The Englishman, Aylmer Maude, translator of many works of Tolstoi into English. The agricultural colony which Tolstoi mentions was being founded at that time in England in the town of Purleigh in Essex. Maude settled in the neighbourhood of the colony and supported it materially. Maude himself and several representatives of this colony visited Tolstoi at this time. He wrote and published in England, a biography of Tolstoi, _The Life of Tolstoi_, by Aylmer Maude, two volumes, London, 1908 to 1910. Unfortunately this most detailed biography of Tolstoi in English, contains among other things the most perverted information about Tolstoi and an absolutely incorrect interpretation of his views, as well as of some of his acts. Tolstoi himself, learning before his death of the contents of some of these chapters which were sent to Yasnaya Polyana in manuscript, found the interpretation of the relation among people near to him so incorrect that he wrote about it to Maude.

[195] I. M. Tregubov, sentenced to exile by administrative order, was living in the Caucasus among the Dukhobors, far from the centres of administration, and remained still free. (See entry of following day.)

[196] This search was made in connection with I. M. Tregubov’s things, who was wanted at that time, and which were left by him in A. N. Dunaev’s apartment.

[197] That is, in England at the V. G. and A. K. Chertkovs.

[198] _Further in Tolstoi’s manuscript two pages are cut out._ Note of M. L. Obolensky in the copy in possession of the editors.

In reference to the mood during the month mentioned by him as “bad and unproductive” Tolstoi wrote to Chertkov (April 30, 1897): “I will not say that I have been depressed, because when I ask myself, ‘Who am I? For what am I?’ I answer myself satisfactorily, but I have no energy, and I feel as if Lilliputian hairs were laid over me and I have less and less initiative and activity.”

[199] In the beginning of June of that year, Tolstoi decided to leave the conditions of his life which tortured him and wrote a letter to his wife about this. But later he changed his mind and on the envelope of this letter made an inscription: “If I will make no special provision about this letter, then give this after my death to S. A.” This letter he gave afterwards for safe-keeping to his son-in-law, Prince N. L. Obolensky, who did deliver it, as was designated, after Tolstoi’s death. At that time it was printed in different publications. (See _Letters of Count L. N. Tolstoi to his Wife_, March, 1913, pages 524 to 526.)

[200] In his letter to V. G. Chertkov of July 12, 1896, Tolstoi informed him of his illness: “About a week ago when I began to answer letters, I fell terribly ill with a bilious attack, so that I could only answer one letter. My illness was very painful, but it passed away quickly. I am now vigorous and healthy.”

[201] Tolstoi’s daughter, Maria Lvovna, married to Prince N. L. Obolensky.

[202] Tolstoi wrote about him to A. C. Chertkov (July 12, 1897): “A young peasant, Shidlovsky, came to me from the province of Kiev, a man with a very lively spirit.”

[203] In his letter to Chertkov of July 23, 1897, Tolstoi wrote: “Latterly I have begun again to make entries in the Journal--a sign that I have revived somewhat spiritually and no longer feel myself alone.”

[204] William Crookes, a well-known English physicist and chemist, a follower of spiritualism. A detailed report about this speech was printed in the _Novoe Vremia_ of 1897, under the title, “On the Relativity of Human Knowledge.”

[205] M. P. Novikov gave Tolstoi his notes, through his brother, in which he described all the persecutions which he had to undergo for his friendship with Tolstoi. The notes up to this time have not yet been printed.

[206] Paul Carus, editor of a Chicago magazine, _The Open Court_, devoted to the scientific explanation of religious questions. (See his article, “A Tribute to Tolstoi,” printed in the _International Tolstoi Almanac_, compiled by P. A. Sergienko, _Kniga_, 1909.)

[207] Evgenie Ivanovich Popov, friend and adherent of Tolstoi’s ideas, author of the book, _The Life and Death of E. N. Drozhin_ (see Note 38), several other works on vegetarianism, the simple life, mathematics, etc.

[208] The family of Count I. L. Tolstoi.

[209] Vasili Vasilevich Longinov, later Rector of the Kharkov Theological Seminary.

[210] In a letter to the Chertkovs of August 8, 1897, Tolstoi wrote: “I feel weak also from the fact, that we have a pile of visitors here ... all this wastes time and strength and is useless. I thirst terribly for silence and peace. How happy I would be if I could end my days in solitude and principally, in conditions, not repulsive and torturing to my conscience. But it seems that it is necessary. At least, I know no way out.”

[211] Peter Alexeevich Bulakhov, a peasant from the province of Smolensk, belonging to the sect of the Old-Believers, the followers of which avoid military service.

[212] Mikhail Alexandrovich Stakhovich, afterwards a member of the Council of Empire, an old friend of the Tolstoi family, and probably his sister, Sophia Alexandrovna, or his brother, Alexander Alexandrovich (1858–1915).

[213] Probably--Vasili Alexeevich Maklakov, a well-known lawyer, afterwards a member of the Duma, and his brother, Alexei Alexeevich, a well-known Moscow physician.

[214] Ilya Yakovlovich Ginsburg, a well-known Russian sculptor, who made several busts and statues of Tolstoi.

Mikhail Nicholaievich Sobolev, instructor in the Moscow University, living at this time with the Tolstois as a teacher to Count M. L. Tolstoi.

N. A. Kasatkin, a well-known Russian painter.

[215] In regard to this letter of the Japanese, Tolstoi in a letter of August 8, 1897, wrote: “Recently I received a letter from Crosby with an enclosure of a letter from a Japanese who lived with him in New York. The Japanese read _The Gospel in Brief_, and writes that it explained to him the meaning of life and that he is now going home to Japan, in order to apply these beliefs to his life and to the life of others and to establish _settlements_ there. A splendid letter which touched me deeply and gave me joy. The same truth evidently is accessible and necessary to every one.”

[216] Count L. L. Tolstoi (born in 1869), Tolstoi’s third son, and his wife, the Princess Dora Fedorovna (born Westerlund).

[217] B. N. Leontev, at one time calling himself a follower of Tolstoi, committed suicide in 1909.

[218] In the _Russkia Viedomosti_ (No. 211, 1897), in the report of the missionary congress which took place in Kazan in August, 1897, in which many high representatives of the hierarchy participated, it was stated among other things, that for combating the spread of sects and dissensions, the congress considered it necessary to adopt the following measures: To forbid the dissenters to open schools for their children and to close all the schools existing at the present moment; to declare the adherence to a particularly obnoxious sect as a compromising circumstance and to thus give the right to peasant communities to expel from their midst members discovered as belonging to an obnoxious sect and to exile them to Siberia. For the sake of combating dissensions and sects, still other measures were suggested and discussed at the congress, which among others were: The soliciting of the passing of a law, by which it would be possible to take away by force the children of the dissenters and sectarians, and the establishing of asylums in every diocese for bringing them up in the orthodox faith.... The Archbishop of Riazan, Meletie, called the attention of the congress to another very important measure, and to his mind, a very useful one for the success of missionary work: the confiscation of the property of the dissenters and sectarians.

[219] P. A. Boulanger was sent abroad for continuing the affair of helping the Dukhobors, for which V. G. Chertkov, P. I. Biriukov and I. M. Tregubov were exiled before him.

[220] In his letter to the Swedish papers (not yet printed in Russia) Tolstoi wrote that the Nobel prize ought to be awarded to the Dukhobors, as people who have done their utmost towards the establishment of universal peace. This letter, dated August 27, 1898, was printed in P. I. Biriukov’s paper: _Svobodnaia Mysl_ (Geneva), No. 4, 1899.

[221] Arthur St. John, an Englishman, a former officer in the India service, came to Moscow to deliver the money donated for the benefit of the Dukhobors by English Quakers. Wishing to come into personal relation with the Dukhobors, he went to the Caucasus, where he was arrested and sent out of Russia. Later, he went with the Dukhobors to America and lived with them a long time.

[222] The Molokans, from the province of Samara, district of Buzuluk, came twice (in April and September, 1897) to Tolstoi to ask him that he help them get back the children taken from them by the police and placed in orthodox monasteries. (See Tolstoi’s letter about this to the editor of the _Peterburgskaia Viedomosti_, printed in that paper in October, 1897, and reprinted in the _Collected Works of Tolstoi_, edited by Sytin, Popular Edition, Volume XXII. See also, article of A. S. Prugavin, “Leo Tolstoi and the Malakans of Samara,” in his book, _On Leo Tolstoi and the Tolstoians_, Moscow, 1911.)

[223] About the children taken away from the Molokans. The rough draft of this letter is now in the Petrograd Tolstoi Museum.

[224] Count A. V. Olsuphiev, Adjutant General. In letters to him and to the two other persons mentioned below, Tolstoi asked their collaboration in freeing from the monasteries, the children taken from the Molokans.

[225] Charles Heath. An Englishman now dead, a former instructor of English language and literature in a law school, and later one of the tutors of the Emperor, Nicholas II.

[226] Mme. E. I. Chertkov, the widow of an Adjutant General, a well-known follower of the “Evangelist” teaching or what is known as The Pashkov Evangelist Doctrine. The mother of V. G. Chertkov.

[227] The Swede, Langlet, who previously had given detailed information to Tolstoi about the Nobel prize. He was a guest at Yasnaya Polyana at this time.

[228] The last sentence was marked off in the original.

[229] To V. G. Chertkov, during the time of his enforced two-year sojourn abroad, Tolstoi from time to time actually sent extracts of his Journal. But in general, Tolstoi, for reasons which will be given at the proper time and place, found it later necessary to change his decision not to give his Journal to be copied in its entirety to any one; the confirmation of this can be found in the fact that the present issue of the Journal is being printed from a transcript made according to Tolstoi’s wishes. When V. G. Chertkov returned to Russia, Tolstoi continually gave him his Journals to copy in their entirety.

[230] In the letter to A. C. Chertkov of October 13, 1897, Tolstoi wrote: “How many people are there with whom one does not speak unreservedly, because you know that they are drunk. Some are drunk with greed, some with vanity, some with love, some simply with drugs. Lord forfend us from these intoxications. These intoxications place no worse boundaries between people than religion, patriotism, aristocracy do, and prevent that union which God desires.”

[231] V. G. Chertkov lived through hard times in England; his condition naturally reflected itself upon his family, among which number was his sister-in-law, O. K. Dieterichs, who was their guest at this time.

[232] Tolstoi sent to the editor of the _Peterburgskaia Viedomosti_ a letter in regard to the children taken away from the Samara Molokans, and about those measures which were suggested as a means of fighting the sectarians and Old-Believers which were made in the missionary congress in Kazan. This letter was printed in No. 282, of October 15th.

[233] Protestant ministers of various localities in Holland: L. A. Beller, A. De-Kuh and I-Kh. Klein, at a meeting in Grevenhagen, definitely expressed themselves against war and military service.

[234] N took an adverse attitude to Chertkov’s social work among Englishmen. Chertkov fell ill with pneumonia.

[235] To Moscow to be copied.

[236] V. D. Liapunov (1873–1905), peasant-poet of Tula. Working in Tula, Liapunov in the autumn of 1897 came to Tolstoi that he judge his poetry. Tolstoi was very much pleased with the poems, contrary to his custom, for in general he did not like poetry. Tolstoi proposed that Liapunov stay in his house to help copy his manuscripts.

[237] Afanasi Aggeev, a free-thinking peasant from the village of Kaznacheevka, 4 versts from Yasnaya Polyana. In 1903 he was sentenced by the Tula District Court to exile in Siberia for life for the public utterance of words insulting to the Orthodox Faith. He died in 1908.

[238] N. Y. Grot (1852–1899), professor at the Moscow University, author of numerous articles on philosophic questions and editor of the magazine, _Problems of Philosophy and Psychology_. Tolstoi submitted his work, _What Is Art?_ to Grot to be printed in his magazine. Shortly before his death, at the request of Grot’s brother, Tolstoi wrote his recollections about him, which were printed, together with his letter to Grot, in the compilation, _N. Y. Grot, in Sketches, Recollections and Letters by Comrades and Pupils, Friends and Admirers_, Petrograd, 1911, and in the _Full Collected Works of L. N. Tolstoi_, issued by Sytin, subscribed edition, Volume XV; Popular Edition, Volume XXIV.

[239] A. P. Ivanov (died 1912), ex-officer and old scribe, with whom Tolstoi became acquainted at the time of the census of 1862, having found him among the Moscow tramps. He led a vagabond life, coming or tramping from time to time to Yasnaya Polyana to help Tolstoi copy his manuscripts.

[240] Prince D. A. Khilkov (1858–1915), who at this time was in accord with Tolstoi in several questions of a more external nature, formerly an officer of the Hussars and afterwards of the Cossacks, a landlord in the district of Sumsk, province of Kharkov. In the eighties, he resigned from military service and sold for a trifle his 400 dessiatines of land, the only personal property he had at the time, to the peasants of the village of Pavlovok; in 1889, on account of his propaganda against religion, he was exiled by administrative order to Zakavkaz. In 1893 Khilkov and his wife suffered a great sorrow: their children were taken away from them by order of the government (following the manipulations of Khilkov’s mother), and they were given over to this lady for bringing up, she having absolutely no sympathy with the opinions of her son. Afterwards, when a strong movement among the Dukhobors began in the Caucasus, Khilkov was sent over to the Baltic Provinces, where he lived up to 1899, at which time it was decided that he be sent abroad. In his sojourn abroad, his convictions underwent a change to the side of the violent revolutionaries. But when Khilkov returned to Russia in 1905, he absolutely abstained from every political activity. In the beginning of the Russian-German War, Khilkov entered the army as a volunteer and in October, 1914, was killed at Lvov (Lemberg).

[241] A peasant from Yasnaya Polyana, now dead, who was well-lettered and loved to read.

[242] The clergy who came carried the icon to the churches, in the parish of which stood Yasnaya Polyana. According to the order of the clergy, the elder of Yasnaya Polyana called a village meeting and ordered every one to go to church and meet the icon which was afterwards carried from house to house in all the households of the village. Concerning Tolstoi and the icon, see his letter to Countess S. A. Tolstoi, which evidently by mistake is dated 1898 (_Letters of Count L. N. Tolstoi to his Wife_, Moscow, 1913, page 558).

[243] N. N. Miklukha-Maklai (1847–1887), a well-known Russian traveller, living many years among the Tuzemts of New Guinea and other islands. In his letter to Miklukha-Maklai in the middle of the eighties, Tolstoi wrote that he considered him remarkable, not for what every one else considered him remarkable, but that “he could find manifestations of humanity among the wildest men on the globe.”

[244] Such a type was afterwards portrayed by Tolstoi in his story _The Forged Coupon_, under the name of the housekeeper, Vasili. (See _Posthumous Literary Works of L. N. Tolstoi_, issued by A. L. Tolstoi, Volume I.)

[245] Every group of people is always inferior to the elements which compose it.

[246] The work by M. O. Menshikov, _Concerning Holy Love and Sex Love_, was printed in _Knizhki Nedieli_ in 1897, No. 11. In Chapters IV and V of this work, Menshikov wrote about the struggle of the two principles: The many-gods and the One-God; Tolstoi was probably pleased with the following lines: “The great teaching about One-God wiped out, together with the idols, the very conception of separate gods; the gods disappeared but their elements--the passions--remained, until now the overwhelming majority of Christians who profess by word in the One-God, in reality bow to a _plurality_.... (Italics made by the author.) Notwithstanding the thousand year rule of the Gospels, we, in an overwhelming majority are more sincerely idolaters than Christians--of course without suspecting it.... Nihilist, Godless, paganized, the contemporary generation accepts as an undoubted law, that the development of man consists in enlarging the number of needs and refining them to the point of a cult. Is this not a new plurality of gods, an idolatry?”

[247] In his book, _What Is Art?_

[248] St. John, Chapter XIV , Verse 2.

[249]