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] Chapter I, Verse 24, St. Paul to the Colossians.

[250] See letter of Count L. N. Tolstoi to his Wife, March, 1913, page 535 (No. 583) and page 537 (No. 585).

[251] See letter of Count L. N. Tolstoi to his Wife, March, 1913, pages 536–537.

[252] About this time Tolstoi wrote to an acquaintance of his: “You know Mme. M. A. Schmidt. She lives near us, straining every effort, notwithstanding her weak health and her age (about 50), to work to support herself. (She constantly helps people) and it is impossible to see her without a softening of the heart and ... envy. She is always joyous, calm and graceful.”

[253] In the _Novoe Vremia_ (November 19, 1897, No. 7,806) there appeared an article by V. V. Rozanov: “Graceful Demonism” in which, in an ironical tone, he criticised Menshikov’s article, “On Sex Love,” which was printed in _Knizhki Nedieli_ (1897, Nos. 9–11). In his words later on, Tolstoi speaks of his deeply loved brother, Nickolai Nickolaievich (1823–1860). In his _Recollections_, Tolstoi relates the incident as follows: “I remember how once, a very stupid and bad man, an Adjutant General, who was hunting with him, laughed at him and how my brother, glancing at me, smiled kindly,” evidently finding great satisfaction in this. (Biriukov, _Biography of L. N. Tolstoi_, Vol. I, Moscow, 1911, pages 43–44).

[254] A. Maude translated _What Is Art?_ into English.

[255] The letter of N. Y. Grot is printed, I think, in Tolstoi’s book, _What Is Art?_

[256] Grigori Antonovich Zakharlin (1829–1895), a well-known professor in the Moscow University, in his day, one of the most popular Moscow physicians.

[257] Countess Maria Nicholaievna Tolstoi (1830–1912), Tolstoi’s only sister. As a young girl, she married her second cousin, Count V. P. Tolstoi; some time later she separated from him and soon after she became a widow. When her daughters were married (Mme. V. V. Nagornov, Princess E. V. Obolensky and Mme. E. S. Denisenko) Countess Tolstoi, under the influence of the well-known Father Ambrose, of the Optina Desert, entered the convent of Shamordino (in the province of Kaluga) and later took the veil. In this convent she spent the rest of her life.

[258] Monk Ambrose, the celebrated holy man of the Optina Desert, died in 1891, at the age of 80. About Tolstoi’s visits to the Optina Desert see fragment of notes made by S. A. Tolstoi under the title _My Life_ (_Tolstoi Annual_, 1913, Petrograd, 1914).

[259] Dushan Petrovich Makovitsky, then editor in Hungary (in Ruzhomberg), of the Slavic publication which corresponded to the publication _Posrednik_ issued in Moscow, in which Tolstoi and some of his friends took a most active interest.

[260] In this place, in the original Journal, a page had been entered in Tolstoi’s hand; evidently the beginning of a letter. This was its contents:

“You ask me a question which I now for twenty years have been trying to solve.

“It always seems to us--when the simple truth is that we ought to lead a Christian life, and when it is disclosed to us how terribly far from that life is the life we lead--it always seems to us that we for the moment find ourselves in an exceptionally disadvantageous condition for beginning that new life, which opens itself to us: To one, it is a mother, to another a wife, to a third, children, to a fourth, business; this one bought a bull, or the other has a wedding which interferes from his going to the feast. And we usually say to ourselves, ‘Oh, if it were not so,’--looking at it as on an accidental hindrance and not as on the unavoidable conditions of Christian life, as on the law of gravitation in problems of activity.

“Beauty which discloses to us the kingdom of God blinds us so, that we immediately want to enter it and we forget that this is not the programme of life, but the ideal; and that the programme of life consists in struggle and in effort to attain the kingdom of God, to approach it.

“And when you understand this, then the attitude towards activity is changed....”

[261] The village of Dolgoe, province of Tula, district of Krapevensk, nineteen versts from Yasnaya Polyana. The Yasnaya Polyana house in which Tolstoi was born stands there. In the fifties this house was sold to a neighbouring landlord, Gorobov, who took it from Yasnaya Polyana to Dolgoe, where it remained until 1913, when it was destroyed.

[262] Nicholai Ilich Storozhenko (1836–1906), professor in the Moscow University, author of numerous books and articles on Russian history and general literature.

[263] Tolstoi probably asked N. A. Kasatkin for examples of true art in painting.

[264] N’s stories seemed to be about some of the Chertkovs’ difficult experiences in England.

[265] Prince S. N. Troubetskoi (1862–1905), professor of philosophy in the Moscow University, took an active part in the magazine, _Problems of Philosophy and Psychology_, and became after N. Y. Grot’s death, the editor of it. Tolstoi, as was said above, gave his work, _What Is Art?_ to this magazine.

[266] Of these subjects Tolstoi, as much as can be judged, made use of the following: the first, _Father Sergius_, 1898; the second, _The Posthumous Memoirs of the Monk, Fedor Kuzmich_, 1905; the fourth, _Korni Vasiliev_, 1905; fifth, _The Resurrection of Hell and Its Destruction_, 1902; sixth, _The Forged Coupon_, 1902–1904; seventh, _Hadji Murad_, 1898, 1902–1904; the tenth, _Resurrection_, 1898–1899; and the thirteenth, _The Divine and the Human_, 1903–1904; the twelfth subject, _Mother_, was begun by Tolstoi in the beginning of the nineties (Introduction to _The Story of a Mother_, or _A Mother’s Notes_).

[267] It was disagreeable to Tolstoi that the foreign publishers, who wished to print the first edition of his book, _What Is Art?_ made the condition that it should appear everywhere simultaneously and that it should not be published anywhere first, not even in Russia. Tolstoi, being little acquainted with the conditions of foreign publication, did not understand at first how unavoidable these demands were for a simultaneous publication of books in various countries, and he was disagreeably embarrassed that he had to absolutely forbid the appearance of the book in Russia before the day arranged for foreign publication. Later, realising the affair more closely, Tolstoi saw the necessity of these conditions of the publishers.

[268] I.e., he entirely finished the work _What Is Art?_ and gave it to _Problems of Philosophy and Psychology_.

[269] V. G. Chertkov, being exiled from Russia, settled in England, where he founded the publication, _The Free Press_, in which the works of Tolstoi were printed, as well as of authors near to him in point of view which could not be printed in the Russian papers. He also arranged for the translations of the new works of Tolstoi into the important European tongues. The telegram which Tolstoi mentions must have been about the English translation of _What is Art?_

[270] Sofron Pavlovich Chizhov, a peasant from the district of Umansk, in the province of Kiev, because of his spreading of views adverse to the orthodox religion, was exiled by administrative order, first to Poland and then to eastern Siberia. His _Memoirs_ were printed in _The Free Press_, No. 10, 1904. Tolstoi often wrote to Chizhov in exile, expressing his joy that he bears all oppression “like a man, with patience and with love.” Chizhov has remained in Siberia for life and at present is living near Yakutsk.

[271] As in the copy in possession of the editors.

[272] See Note 267.

[273] In a letter to Chertkov, January 18, 1898, Tolstoi wrote: “Letters with threats have, of course, no effect, but they are unpleasant, in this sense, that there should be people who hate futilely. I am always ready to die and that is _the thing_. I thought a little while ago: ... that when one is healthy one ought to try to live better on the outside, but when one is ill then learn to die better. Besides, these letters haven’t even this merit: they are so stupidly written that they have been conceived evidently only to frighten.”

[274] Concerning this illness, Tolstoi, mentioning it in his letter to the Chertkovs, December 28, 1897, said: “The illness was the usual one, biliousness, and has now passed away.”

[275] Tolstoi began and finished this drama only in 1900.

[276] Tolstoi’s brother-in-law, A. A. Behrs.

[277] Sergei Mickailovich Soloviev (1820–1879), the Russian historian, the father of the philosopher, Vladimir Sergeevich, and the novelist, Vsevolod Sergeevich Soloviev.

[278] The preface to the English edition, _What Is Art?_ In his letter to Chertkov, December 27, 1897, Tolstoi wrote:

“Wouldn’t such a preface be suitable?

“The book which is about to appear cannot be published in its entirety in Russia on account of the censor, and therefore it is being published in England in translation, the correctness of which I have not the least doubt of. The five chapters printed in Russia in the magazine _Problems of Philosophy and Psychology_ have already suffered several deletions and changes; the following chapters, especially those which explain the essence of my point of view on art, will surely not be permitted in Russia and therefore I ask all those who are interested in this book to judge it only by this present edition.”

[279] Nicholas Evgrafovich Phedoseev, a political exile, who went by _étape_ with the Dukhobors exiled to Siberia. In his letter Fedosiev told Tolstoi about the interviews given to him by the Dukhobors themselves, concerning the suffering those who were sent to the Ekaterinograd disciplinary battalion had to undergo, and he also gave him information about the Dukhobors in Siberia. This letter was printed in Leaflets of _The Free Press_, 1898, No. I.

[280] “I received a letter through the Chertkovs,” wrote Tolstoi, January 18, 1898--_from G. Bedborough, the publisher of The Adult_, a letter with questions about sex-problems and a very light-headed program.

[281] Written in English, in the original.

[282] Ilya Efimovich Repine. Concerning this visit, Tolstoi wrote to Chertkov, January 21, 1898: “One of the recent pleasant impressions was the meeting with Repine. I think we made a good impression on each other.”

[283] Countess Alexandra Lvovna Tolstoi (born, 1884), Tolstoi’s youngest daughter.

[284] The literary work conceived and written by Tolstoi only in 1902: The Legend of the Destruction of Hell by Christ and Its Resurrection by the Devils, arranging the teaching of Christ so that it improve the evil life of people.

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

[286] Michail Fedorovich Gulenko, serving in the department of the Moscow-Kursk Railroad, and at this time one of the most active contributors to _Posrednik_.

[287] Leopold Antonovich Sullerzhitsky, later one of the managers of the Moscow Artistic Theatre. In the Tolstoi family he was often called for short, Suller.

[288] A poem by V. D. Liapunov, printed at first with a letter by Tolstoi in the magazine, _Russkaia Mysl_ (1898, No. 1): and later in the book, _V. D. Liapunov, a Young Poet_, “Library of Leo Tolstoi,” edited by P. I. Biriukov, Moscow, 1912.

[289] In _Paths of Life_ Tolstoi expresses this thought more exactly: “That which we consider for ourselves as evil, is in most cases a good which is not yet understood by us.” In another place he says in speaking of the same problem: “We must distinguish between our conceptions of evil in general, ‘objective’ evil, as philosophers say, an outer one, and between evil for each man individually, a ‘subjective’ evil, an inner one. There is no objective evil. Subjective evil is a departure from reason, it is indeed death.” (A combination, _The Four Gospels Harmonized, Translated and Studied_,