War and Peace — Book 6, Chapter 8

By Leo Tolstoy (1869)

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Untitled Anarchism War and Peace Book 6, Chapter 8

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(1828 - 1910)

Father of Christian Anarchism

: In 1861, during the second of his European tours, Tolstoy met with Proudhon, with whom he exchanged ideas. Inspired by the encounter, Tolstoy returned to Yasnaya Polyana to found thirteen schools that were the first attempt to implement a practical model of libertarian education. (From: Anarchy Archives.)
• "You are surprised that soldiers are taught that it is right to kill people in certain cases and in war, while in the books admitted to be holy by those who so teach, there is nothing like such a permission..." (From: "Letter to a Non-Commissioned Officer," by Leo Tol....)
• "There are people (we ourselves are such) who realize that our Government is very bad, and who struggle against it." (From: "A Letter to Russian Liberals," by Leo Tolstoy, Au....)
• "The Government and all those of the upper classes near the Government who live by other people's work, need some means of dominating the workers, and find this means in the control of the army. Defense against foreign enemies is only an excuse. The German Government frightens its subjects about the Russians and the French; the French Government, frightens its people about the Germans; the Russian Government frightens its people about the French and the Germans; and that is the way with all Governments. But neither Germans nor Russians nor Frenchmen desire to fight their neighbors or other people; but, living in peace, they dread war more than anything else in the world." (From: "Letter to a Non-Commissioned Officer," by Leo Tol....)


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Book 6, Chapter 8

Again Pierre was overtaken by the depression he so dreaded. For three days after the delivery of his speech at the lodge he lay on a sofa at home receiving no one and going nowhere.

It was just then that he received a letter from his wife, who implored him to see her, telling him how grieved she was about him and how she wished to devote her whole life to him.

At the end of the letter she informed him that in a few days she would return to Petersburg from abroad.

Following this letter one of the Masonic Brothers whom Pierre respected less than the others forced his way in to see him and, turning the conversation upon Pierre’s matrimonial affairs, by way of fraternal advice expressed the opinion that his severity to his wife was wrong and that he was neglecting one of the first rules of Freemasonry by not forgiving the penitent.

At the same time his mother-in-law, Prince Vasíli’s wife, sent to him imploring him to come if only for a few minutes to discuss a most important matter. Pierre saw that there was a conspiracy against him and that they wanted to reunite him with his wife, and in the mood he then was, this was not even unpleasant to him. Nothing mattered to him. Nothing in life seemed to him of much importance, and under the influence of the depression that possessed him he valued neither his liberty nor his resolution to punish his wife.

“No one is right and no one is to blame; so she too is not to blame,” he thought.

If he did not at once give his consent to a reunion with his wife, it was only because in his state of depression he did not feel able to take any step. Had his wife come to him, he would not have turned her away. Compared to what preoccupied him, was it not a matter of indifference whether he lived with his wife or not?

Without replying either to his wife or his mother-in-law, Pierre late one night prepared for a journey and started for Moscow to see Joseph Alexéevich. This is what he noted in his diary:

Moscow, 17th November

I have just returned from my benefactor, and hasten to write down what I have experienced. Joseph Alexéevich is living poorly and has for three years been suffering from a painful disease of the bladder. No one has ever heard him utter a groan or a word of complaint. From morning till late at night, except when he eats his very plain food, he is working at science. He received me graciously and made me sit down on the bed on which he lay. I made the sign of the Knights of the East and of Jerusalem, and he responded in the same manner, asking me with a mild smile what I had learned and gained in the Prussian and Scottish lodges. I told him everything as best I could, and told him what I had proposed to our Petersburg lodge, of the bad reception I had encountered, and of my rupture with the Brothers. Joseph Alexéevich, having remained silent and thoughtful for a good while, told me his view of the matter, which at once lit up for me my whole past and the future path I should follow. He surprised me by asking whether I remembered the threefold aim of the order: (1) The preservation and study of the mystery. (2) The purification and reformation of oneself for its reception, and (3) The improvement of the human race by striving for such purification. Which is the principal aim of these three? Certainly self-reformation and self-purification. Only to this aim can we always strive independently of circumstances. But at the same time just this aim demands the greatest efforts of us; and so, led astray by pride, losing sight of this aim, we occupy ourselves either with the mystery which in our impurity we are unworthy to receive, or seek the reformation of the human race while ourselves setting an example of baseness and profligacy. Illuminism is not a pure doctrine, just because it is attracted by social activity and puffed up by pride. On this ground Joseph Alexéevich condemned my speech and my whole activity, and in the depth of my soul I agreed with him. Talking of my family affairs he said to me, “the chief duty of a true Mason, as I have told you, lies in perfecting himself. We often think that by removing all the difficulties of our life we shall more quickly reach our aim, but on the contrary, my dear sir, it is only in the midst of worldly cares that we can attain our three chief aims: (1) Self-knowledge—for man can only know himself by comparison, (2) Self-perfecting, which can only be attained by conflict, and (3) The attainment of the chief virtue—love of death. Only the vicissitudes of life can show us its vanity and develop our innate love of death or of rebirth to a new life.” These words are all the more remarkable because, in spite of his great physical sufferings, Joseph Alexéevich is never weary of life though he loves death, for which—in spite of the purity and loftiness of his inner man—he does not yet feel himself sufficiently prepared. My benefactor then explained to me fully the meaning of the Great Square of creation and pointed out to me that the numbers three and seven are the basis of everything. He advised me not to avoid intercourse with the Petersburg Brothers, but to take up only second-grade posts in the lodge, to try, while diverting the Brothers from pride, to turn them toward the true path self-knowledge and self-perfecting. Besides this he advised me for myself personally above all to keep a watch over myself, and to that end he gave me a notebook, the one I am now writing in and in which I will in future note down all my actions.

Petersburg, 23rd November

I am again living with my wife. My mother-in-law came to me in tears and said that Hélène was here and that she implored me to hear her; that she was innocent and unhappy at my desertion, and much more. I knew that if I once let myself see her I should not have strength to go on refusing what she wanted. In my perplexity I did not know whose aid and advice to seek. Had my benefactor been here he would have told me what to do. I went to my room and reread Joseph Alexéevich’s letters and recalled my conversations with him, and deduced from it all that I ought not to refuse a supplicant, and ought to reach a helping hand to everyone—especially to one so closely bound to me—and that I must bear my cross. But if I forgive her for the sake of doing right, then let union with her have only a spiritual aim. That is what I decided, and what I wrote to Joseph Alexéevich. I told my wife that I begged her to forget the past, to forgive me whatever wrong I may have done her, and that I had nothing to forgive. It gave me joy to tell her this. She need not know how hard it was for me to see her again. I have settled on the upper floor of this big house and am experiencing a happy feeling of regeneration.

From : Gutenberg.org

(1828 - 1910)

Father of Christian Anarchism

: In 1861, during the second of his European tours, Tolstoy met with Proudhon, with whom he exchanged ideas. Inspired by the encounter, Tolstoy returned to Yasnaya Polyana to found thirteen schools that were the first attempt to implement a practical model of libertarian education. (From: Anarchy Archives.)
• "Only by recognizing the land as just such an article of common possession as the sun and air will you be able, without bias and justly, to establish the ownership of land among all men, according to any of the existing projects or according to some new project composed or chosen by you in common." (From: "To the Working People," by Leo Tolstoy, Yasnaya P....)
• "It usually happens that when an idea which has been useful and even necessary in the past becomes superfluous, that idea, after a more or less prolonged struggle, yields its place to a new idea which was till then an ideal, but which thus becomes a present idea." (From: "Patriotism and Government," by Leo Tolstoy, May 1....)
• "People who take part in Government, or work under its direction, may deceive themselves or their sympathizers by making a show of struggling; but those against whom they struggle (the Government) know quite well, by the strength of the resistance experienced, that these people are not really pulling, but are only pretending to." (From: "A Letter to Russian Liberals," by Leo Tolstoy, Au....)

Chronology

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1869
Book 6, Chapter 8 — Publication.

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February 11, 2017; 11:41:22 AM (UTC)
Added to http://revoltlib.com.

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January 13, 2022; 7:20:59 AM (UTC)
Updated on http://revoltlib.com.

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