WAR AND PEACE - Complete 15 Volume Edition. Leo Tolstoy

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СКАЧАТЬ are nighest unto the throne of the Most High, it is not for me, the worm, as I stand before you, to presume to measure which is the greater, which is the less. Rather than spending our time in profitless weighing and measuring, let me beseech you to bow your heads in awe and gratitude, praising God for the mercy which sendeth now and then unto men the living voice, the helping voice.

      8. Tolstoy, therefore, is one of those spirits whom I cannot approach with the dissecting-knife, as the critic does the author, in order to “account” for him. To do this, that total freedom from sentiment is required which was possessed by the enterprising reporter who on the death of a prominent citizen forthwith requested an interview with “corpse's uncle.” In an age when sentiment has become a byword of impotence, and the heart has become a mere force-pump for the blood; in an age when charity has to be put in swaddling-clothes lest it injure a brother by helping him; when the poor are preached to by their rich visiting friends, not to make a home for themselves when their love for a mate is born in the heart, but only when it is born in the purse,—in such an age that reporter's freedom from sentiment is indeed a most valuable acquisition; but I, alas! as yet possess it not! I shall therefore neither judge the preacher Tolstoy, nor measure him. I shall only point out to you to-day wherein he differs, as he must needs differ, from the rest of that noble band of the chosen messengers of God to which he belongs.

      9. And the first striking difference is that Tolstoy is a consummate artist, a creator, in addition to the great preacher. For Marcus Aurelius is no artist. He is merely a speaker; he delivers his message in plain tongue, unadorned, often even unpolished. Epictetus, equally simple, equally direct with Marcus Aurelius, comes, however, already adorned with a certain humor which now and then sparkles through his serious pages. Ruskin brings with him quite a respectable load of artistic baggage; he brings an incisiveness, a sarcasm, often a piquancy with him, which makes him entertaining besides inspiring. Emerson and Carlyle bring with them much that, as artistic work; might, under more favorable auspices, have been worth saving for its own sake: the one brings a grace, a sportiveness, and a brilliancy which fascinates, the other a fervor, an imagination, a grim-humor, a lightning-flashing, which dazzles. But none of these live in letters because of their art. Were they to depend on this alone, they would quickly perish. They live because of the spirit which worketh through them; so that were you to take the Jeremiah out of Carlyle, the John the Baptist out of Ruskin, and the Solomon out of Emerson, you would deprive them of their literary life. Tolstoy, however, even though the preacher be gone from him, still remains a mighty power in letters because of his art. For not only are his works filled with the highest purpose,—they are also created with the highest art. And I cannot show you this difference any better than by quoting two passages, one from Carlyle, the other from Tolstoy, both treating of the soul's well-nigh noblest emotion,—Repentance.

      “On the whole, we make too much of faults. Faults? The greatest of faults, I should say, is to be conscious of none. Readers of the Bible, above all, one would think, might know better. Who is called there ‘the man according to God's own heart’? David, the Hebrew king, had fallen into sins enough; blackest crimes; there was no want of sins. And therefore the unbelievers sneer, and ask, ‘Is this the man according to God's own heart?’ The sneer, I must say, seems to be but a shallow one.

      “What are faults, what are the outward details of a life, if the inner secret of it, the remorse, temptations, true, often-battled, never-ending struggle of it be forgotten? ‘It is not in man that walketh to direct his steps.’ Of all acts, is not, for a man, repentance the most divine? The deadliest sin, I say, were the same supercilious consciousness of no sin; that is death; the heart so conscious is divorced from sincerity, humility, and fact,—is dead; it is ‘pure,’ as dead dry sand is pure.

      “David's life and history, as written for us in those Psalms of his, I consider to be the truest emblem ever given of man's moral progress and warfare here below. All earnest men will ever discern in it the faithful struggle of an earnest human soul toward what is good and best. Struggle often baffled, sore battled, down as into entire wreck; yet a struggle never ended; ever with tears, repentance, true unconquerable purpose begun anew. Poor human nature! Is not a man's walking, in truth, always that,—‘a succession of falls’? Man can do no other. In this wild element of Life, he has to struggle onward; now fallen, deep abased; and ever with tears, repentance, with bleeding heart, he has to rise again, struggle again still onward. That his struggle be a faithful, unconquerable one; that is the question of questions. We will put up with many sad details, if the soul of it were true. Details by themselves will never teach us what it is.”

      10. Powerful as this passage is, I cannot help feeling that Tolstoy has treated the same subject more artistically than Carlyle, by embodying his lesson in objective shape, where Carlyle treats it subjectively. And now listen to Tolstoy:—

      THE REPENTING SINNER.

      There lived in the world a man for seventy years, and all his life he lived in sin. And this man fell ill, and still he did not repent. But when death was nigh, at the last hour, he began to weep, and said, “Lord, as thou hast forgiven the thief on the cross, so do thou forgive me!” He had scarcely spoken, and away flew his soul. And the sinner's soul began to love God, and, trusting his mercy, came to the gates of heaven.

       And the sinner began to knock, and to ask admission into the kingdom of heaven.

      And from behind the door he heard a voice: “Who is this knocking for admission into the gates of heaven, and what are the deeds this man in his lifetime has done?”

      And the voice of the accuser gave answer, and recounted all the sinful deeds of this man; and of good deeds he named none.

      And the voice from behind the door answered: “Sinners cannot enter the kingdom of heaven. Get thee hence!”

      Said the sinner: “Lord, I hear thy voice, but I see not thy countenance and know not thy name.”

      And the voice gave in reply: “I am Peter the Apostle.”

      Said the sinner: “Have mercy upon me, Apostle Peter; remember the weakness of man, and the mercy of God. Was it not you who was a disciple of Christ, and was it not you who heard from his own lips his teaching, and saw the example of his life? And now remember, when he was weary and sad in spirit, and thrice asked thee not to slumber, but to pray, you slept, because your eyes were heavy, and thrice he found you sleeping. The same of me.

      “And remember likewise how thou hast promised to him not to renounce him until thy dying day, and yet thou didst renounce him thrice when they led him away. The same of me.

      “And remember likewise how crowed the cock, and thou hast gone forth and wept bitterly. The same of me. Not for thee 'tis to refuse me entrance.”

      And the voice from behind the gates of heaven was hushed.

      And after standing some time, again knocked the sinner, and asked admittance into the kingdom of heaven.

      And from behind the doors there was heard another voice which spake: “Who is this, and how has he lived on earth?”

      And the voice of the accuser gave answer, and repeated all the evil deeds of the sinner; and of the good deeds he named none.

      And the voice from behind the door called: “Get thee hence. Sinners such as thou cannot live with us in Paradise.”

      Said the sinner: “Lord, thy voice I hear, but thy face I see not, and thy name I know not.”

      And the voice said unto him: “I am David, the king and the prophet.” But the sinner despaired not, nor went he away from the gates of heaven, but spake as follows: “Have mercy upon me, King David, and think of the weakness of man and the mercy of God. God loved thee and raised СКАЧАТЬ